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EARLY CHRISTIAN LIT- 
ERATURE PRIMERS, edited 

by Professor GEORGE P. Fisher, D. D. 



fclg Christian ffilerato |)nm irs, I / 

Edited by Professor George P. Fisher, D. D. 



THE 



APOSTOLIC FATHERS 



AND 



THE APOLOGISTS OF THE 
SECOND CENTURY. 



BY 

REV. GEORGE A. JACKSON. 



of covers 

No./QGAlJC 
s W 1879. .q*X 

NEW YORK: 

D. APPLETON AND COMPANY, 

549 and 551 Broadway. 

1879. 

r 



COPYRIGHT BY 

D. APPLETON & COMPANY, 
1879. 



/ 333 



PREFACE. 



It is the design of this volume, and of the series 
of which it is the first, to provide intelligent per- 
sons, laymen as well as ministers, with the means 
of acquainting themselves, through accurate trans- 
lations or summaries, with the early ecclesiastical 
writers. The present volume covers the interval 
between the close of the Apostolic Age and the 
last quarter of the second century. Many of the 
Christian writings of this period have perished al- 
together, sharing thus the fate which befell so large 
a portion of the ancient classical literature. This 
circumstance, however, heightens the value even of 
the fragments which have survived the wreck, and 
which serve to throw light upon the condition of 
the Church in the obscure opening era of its his- 
tory, when doctrines began to be formulated, and 
the New Testament Scriptures to be collected in 
the Canon. 

It is essential to the value of such a work that 



6 PREFACE. 

the translations^ should be correctly made, and that 
the explanatory observations should be in accord 
with the latest and soundest criticism, and should 
be free from the influence of a theological bias. 
These conditions, so far as I am able to judge, 
have been faithfully observed by Mr. Jackson. 
There may be minor points on which critics may 
differ in judgment, and slight inaccuracies may 
have escaped detection ; but the work will still be 
recognized, I trust, as fulfilling its promise, and as 
meeting a want which has not before been sup- 
plied. 

George P. Fisher. 

Yale College, June 30, 1879. 



CONTENTS, 



Introduction : page 

Patristic Literature; its value. — Period of this vol- 
ume a formative one. — Divisions of the period ; 
glimpses of its life in works of Clement and others ; 
Christianity speaking for itself in latter part of 
period. — Traces of canonical and apocryphal books. 
— Three motives to patristic study ; present incen- 
tive ; aim of this volume. — List of works in Migne's 

Patrology II 

The Apostolic Fathers: 

Clement of Rome ....... 23 

Epistle to the Corinthians 27 

Clementine Literature 61 

Ignatius of Antioch ..... 66 

Epistle to Polycarp 69 

Epistle to the Ephesians 72 

Epistle to the Romans 74 

Polycarp of Sniyrna 77 

Epistle to the Philippians 80 

Barnabas ........ 87 

Epistle 89 

Associated Authors: 

Hermas . . . . . . . . . 100 

The Shepherd of Hermas 101 

Papias . . . . . . . . .119 

Fragments 120 



s 



CONTENTS. 



The Apologists : PAGE 

Introductory Sketch. — Wide range of writings. — Two 
classes of apologies ; Quadratus ; Aristides ; Epistle 
to Diognetus ; Aristo ; Agrippa Castor ; Claudius 
Apollinaris ; Miltiades ; Justin ; Melito ; Athena- 
goras ; Hermias ; Hegesippus. — Letter of churches 
of Vienne and Lyons. — Heretics of the age ; Basil- 
ides ; Valentinus ; Heraclion ; Ptolemaeus ; Ta- 

tian ; Marcion 122 

Author of Epistle to Diognetus . . . . 128 

Epistle to Diognetus . . . . . 129 

Justin 140 

First Apology 143 

Synopsis of Dialogue with Trypho . . . 181 

Author of Muratorian Fragment . . . .186 

Muratorian Fragment 187 

Melito 189 

Extract from treatise On Faith .... 190 

Athenagoras 192 

Chapters from the Embassy about Christians . 193 

Final Argument on the Resurrection of the Dead . 201 



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INTRODUCTION. 



" Under the shell there was an animal, and behind the 
document there was a man." — Taine. 

Patristic Literature embraces the writings of 
the Fathers of the Ancient Church, as distinguished 
from the works of the Doctors of the Mediaeval 
Church. The line between these two Christian 
ages can not be sharply drawn ; but, speaking in a 
general way, the epoch of the Fathers was, in the 
Western Church, the first six centuries. In the 
Eastern Church, the patristic age may be extended 
to embrace John of Damascus (a. d. 750). The 
writers may be arranged, not unnaturally, in four 
groups: 1 (a. d. 95-180). The Apostolic Fathers 
and the Apologists, or writers contemporary with 
the formation of the New Testament canon. These 
all wrote in Greek. 2 (a. d. 180-325). The Fa- 
thers of the third century, or writers from Irenaeus 
to the Nicene Council ; partly Greek, partly Latin. 

3 (a. d. 325-590). The Post-Nicene Latin Fathers. 

4 (a. d. 325-750). The Post-Nicene Greek Fathers. 

We study this great body of writings, not, as we 
study the authors of the age of Pericles, or of the 
age of Augustus, as models of literary form, but, as 
we study all ruder literatures, to find out the truths 
which they embody, and to discern the men stand- 
ing behind the books. And yet there is much in 



12 INTRODUCTION, 

these Christian writings which not even the polite 
scholar can overlook. To lose Clement of Alexan- 
dria were to lose much of our present knowledge 
of classical antiquity. John Chrysostom could no 
more be left out of the world of letters than Bossuet. 
The " Confessions " of Augustine is one of the few 
books which belong to the whole race, and wjll 
always live. 

A Formative Period.— The period covered by 
the present volume (95-180) was essentially the 
formative period of the Church. At its beginning 
an apostle was yet living ; Christianity was only 
fairly born into the world. At its close the Catho- 
lic Church existed, holding in her hands a defined 
canon of Christian Scripture. The eighty-five years 
intervening thus witnessed one of the most impor- 
tant movements in human history; and, when we 
reflect that almost the only knowledge we have of 
that movement is gained from the scanty remains 
of the Christian writings of the period, we shall 
scan the documents closely, to see the forces work- 
ing behind them. Gibbon, it is well known, said : 
" If a man were called to fix the period in the his- 
tory of the world, during which the condition of 
the human race was most happy and prosperous, he 
would, without hesitation, name that which elapsed 
from the death of Domitian to the accession of 
Commodus." It was indeed the flood-tide pause, 
before the civilization of the ancient world ebbed 
back into its ocean of oblivion. But no eye was 
then so practiced in reading the marks of the ages as 
to see in that universal lull and happiness a presage 
of the world's decline. Still less was there any one 



INTRODUCTION, 13 

to note that then, at the very climax in the history 
of one age of the world, there was crystallizing into 
form a power which would scatter from the world 
the darkness of its impending night, and illumine 
the nations with a more than Antoninian brightness. 
No pagan could note this. Pliny, writing to Tra- 
jan of the worshipers of Christ in Bithynia, never 
dreamed of such a destiny for their faith. No 
Christian could forecast it ; for none as yet regarded 
Christianity as a power for transforming this world, 
but rather as something in antagonism with the 
world, which latter was soon to be swept away with 
all its vanities and pomps. It is little wonderful, 
therefore, that the Christians left scanty records of 
their rising power; and that, just as we have to 
study the secular history of this age largely in its 
coins and architectural remains, and in the writings 
of its panegyrists and satirists and philosophers, so 
we must study its Christian history largely in the 
Christian writings not professedly historical that 
have come down to us. 

Primitive Christian Life.— These writings are 
commonly known as those of the Apostolic Fathers 
and the Apologists. Speaking strictly, the Apos- 
tolic Fathers are only four in number, Clement, 
Ignatius, Polycarp, and Barnabas ; but with these are 
commonly associated Hermas and Papias. Through 
the pages of Clement we catch glimpses of the dis- 
ciples at Rome, toward the close of the first cen- 
tury, suffering persecution at the hands of Domitian. 
We see these disciples, even before the hand of per- 
secution is withdrawn from them, taking thought 
for the welfare of their brethren at Corinth, where 



14 INTRODUCTION. 

the Church is suffering from internal dissensions. 
The Romans, by the hand of Clement, write to the 
Corinthian brethren, urging submission to church 
authorities. Their letter contains a prayer which, 
it is thought, may have formed a part of the Roman 
liturgy. Thus we detect the beginnings of the 
vigorous ecclesiastical organization, and of the elab- 
orate order of worship, which grew up in the in- 
fluential church at Rome. Again, a half century 
later, a letter of Dionysius of Corinth shows us that 
the Roman Church had been contributing money 
to the poorer churches of Greece, and had again, 
by her bishop, Soter, written a letter to the Corin- 
thians. The latter, treasuring the letter, read it on 
the Lord's day, as they did the former letter written 
them by Clement. This same Dionysius, as we 
learn from Eusebius, wrote various other letters to 
churches "for instruction in sound doctrine, for cor- 
rection in discipline, for repression of heresy." To 
one of these letters Piny tus replied, urging Diony- 
sius to " impart at some time more solid food, ten- 
derly feeding the people committed to him with a 
letter of riper instruction, lest by continually dwell- 
ing on milk-like teaching they should insensibly 
grow old without advancing beyond the. teaching 
of babes." Here we notice, as an important char- 
acteristic of this formative period, a free and filial 
intercommunication between the churches, and an 
interest both in one another's outward welfare and 
in a common soundness in the faith. 

Again, by the epistles of Ignatius in the earlier 
part, and by the letter of the churches of Viei-ne 
and Lyons in the latter part of the period, we are 



INTRODUCTION. 15 

brought to see the entire abandon with which the 
Christians gave themselves to their new faith. Mar- 
tyrdom, instead of being deprecated, was often even 
courted as a privilege. Death by martyrdom, we 
must remember, was comparatively infrequent in this 
period. By the second quarter of the century the 
number of Christians, notwithstanding their social 
and political insignificance, must have been very 
great ; and there was at no time anything amount- 
ing to a universal persecution. The terrible suffer- 
ings of the Christians at Vienne and Lyons, in a. d. 
177, had had nothing approaching a parallel since 
the days of Domitian. Still there was enough of 
persecution to keep always alive the martyr spirit, 
and no conception of the growing Church of the 
second century is complete that does not make this 
spirit prominent. 

Then, standing out through every epistle and 
apology, especially appearing in the " Shepherd of 
Hermas," we see evidence of the struggle for moral 
purity which Christians were compelled to wage 
amidst the corruption of paganism. To come " out 
from the world " was to the believer of that day no 
figure of speech, but the actual entrance into a new 
moral atmosphere. Reading the " Shepherd," and 
remembering that it appeared in the midst of a 
society differing little from that satirized by Juvenal, 
we no longer wonder at the esteem in which it was 
held by the early Christians, but we almost join 
with them in calling it an inspired book. 

Nor must we forget, in our estimate of these 
early believers, that many of them were characterized 
by a certain crudeness of conception, not to say 



16 INTRODUCTION. 

credulity and narrowness, such as would to-day 
seem strange in any one but a child. The epistle 
of Barnabas illustrates this feature, and, more 
strikingly, fragments from Papias's " Oracles of the 
Lord." The latter writer held to the grossest of 
chiliastic or millennial ideas ; and yet he doubtless 
represented a large element in the growing Chris- 
tian community. 

As the period advances, we find that Christianity 
is becoming more and more conscious of its own ex- 
istence and importance in the great world. Whereas 
the earlier Christian writings were simply letters or 
writings from one to another among themselves, be- 
fore the middle of the century Christian works come 
to be addressed to others outside the body of be- 
lievers. The latter part of the period therefore is 
known as the "Age of the Apologists," which name 
implies that the new society was no longer wholly 
unknown ; that it had found its voice, and was speak- 
ing for itself. Reaching at first only the humble and 
unlearned ranks of society, the new faith had in it 
that which appealed powerfully to the philosophic 
mind. Mere sophists, of course, despised it ; but 
the true lovers of wisdom began to see in it a di- 
viner philosophy than that of the Academy or the 
Porch. Not a few among them embraced Chris- 
tianity, and became its most zealous defenders and 
propagators, often retaining in their new calling the 
philosopher's cloak which they had worn before 
conversion. The services of these philosophers 
were of two kinds. They were evangelists-^-" men 
inspired with godly zeal to copy the pattern of the 
apostles," says Eusebius — teaching Christian doc- 



INTRODUCTION. 17 

trine by word of mouth in all the centers of learn- 
ing. They were also writers, preparing treatises in 
exposition and defense of the faith. Such explana- 
tory and apologetic writings make up the larger and 
the characteristic part of the later Christian works 
of the period. 

The New Testament Canon.— Again, be- 
sides these glimpses of the primitive life of the 
Church, we get other information of value from the 
early literature. The New Testament canon was 
then forming, and from time to time throughout the 
period we catch sight of the several New Testa- 
ment books in the hands of our authors, and treated 
by them as Scripture. At the close of the period 
we find in existence the Muratorian Fragment, which 
gives us almost our complete New Testament. 

But side by side with these traces of our received 
books of Scripture, we see in the hands of Christians 
of the second century certain apocryphal writings. 
These works are of two kinds: 1. Works claiming 
apostolic authority ; 2. Works making no claim to 
inspiration, but only to embody traditions which 
had been handed down concerning our Lord or his 
apostles. Of the first class, which were few in num- 
ber, and principally modifications of our canonical 
books, only those mentioned in connection with 
Basilides, Valentinus, and Marcion can claim our 
attention in this period. The second class of apoc- 
ryphal works, which related chiefly the history of 
Joseph and Mary, the infancy of Jesus, and the acts 
of Pilate, came in time to be numerous. None of 
them, in their present form, belonged to the second 
century ; but many of the traditions which they em- 



18 INTRODUCTION. 

body existed thus early, and perhaps portions of 
the " Protevangelion of James/' of the " Acts of 
Pilate," and of the " Gospel of Thomas, ,, then ex- 
isted in written form. 

Patristic Studies.— A thought should be be- 
stowed upon the history of patristic studies. Speak- 
ing in a general way, there have been three several 
incentives to an examination of the works of the 
Fathers, particularly the earlier writings. The first 
of these grew out of the Protestant Reformation. 
Luther, Calvin, Melanchthon, and the other leading 
Reformers studied the patristic writers, especially 
Augustine. The Catholic Church, claiming that the 
early writers were upon her side, in the hundred 
years or more after the Council of Trent, produced 
many learned scholars in this department, most of 
whom studied and wrote in the interests of their 
church. On the other hand, Protestants, looking to 
Scripture alone as authoritative, made less of the 
early ecclesiastical writers, and, outside the Church 
of England, studied them with a less sympathetic 
spirit. Patristic studies thus received a powerful 
impulse from a desire on the part of Catholic writ- 
ers to uphold the peculiar theological and ecclesi- 
astical views of their church. 

The Church of England held an exceptional 
position among Protestants. Her members, as dis- 
tinguished from non-episcopal reformers, retained 
a very high regard for the primitive Fathers ; and 
among them arose many learned and enthusiastic 
patristic scholars. The earlier of these, going fur- 
ther in this respect than the Catholics, who allowed 
for a development of doctrines, stoutly claimed that 



INTRODUCTION. 19 

the opinions and practices of their church were 
substantially identical with those of the Church in 
the first centuries. The spirit animating these ear- 
lier Anglican scholars was thus a spirit of loyalty 
to the Church of England. 

The third interest in which patristic study has 
been undertaken, the controlling one to-day, is that 
of a broad Christian scholarship, irrespective of the 
defense or overthrow of particular views. Former- 
ly two branches of the Church enjoyed a kind of 
monopoly of this department of Christian learning; 
but now, influenced by this broader motive, the 
whole Church has entered the field, and Lutheran 
and Puritan, alike with Romanist and Anglican, 
desire to know who the Fathers were and what 
they wrote. Writings upon the earlier Christian 
works, so far as they are controversial, are now di- ' 
rected, not against peculiar views within the Church, 
but against outside attacks upon Christianity itself. 
But, happily, most readers of Christian literature 
have other than controversial ends in view. Hap- 
pily, too, men are better able than they once were 
to see valuable Christian truths in non-theological 
forms, or in forms differing widely from their own 
ways of expressing the same truths. Classes, there- 
fore, who have in former times turned away from 
the early writers because they did not present sys- 
tematic schemes of the plan of salvation, or because, 
judged by certain standards, they seemed sometimes 
to incline to heresy, are now glad to pick out the 
spiritual gems lying in these old mines. 

Aim of this Work. — It is in recognition of 
this broad interest of Christians of every name that 



20 INTRODUCTION. 

this series has been undertaken. Few clergymen, 
even, have opportunities to make extended studies 
in this field ; yet at a day when " Supernatural Re- 
ligion " is still fresh in men's minds, and when the 
historical foundations of Christianity are freely dis- 
cussed in periodical literature, not only every cler- 
gyman but every reader needs to know something 
of Clement, and Ignatius, and Polycarp, and Justin 
— at least who they were, what works they wrote, 
and when they wrote them. Such information this 
volume attempts to give. By comparing the con- 
tents of the book with the list of works in Migne's 
" Patrology," it will be seen that we are able to em- 
brace in this small compass a large part of the gen- 
uine extant writings of the Apostolic Fathers and 
the Apologists. If, by his efforts, the main results 
of modern critical study of the Fathers are made 
generally accessible, the aim of the author will be 
reached. G. A. J. 



The following are the works of the Apostolic Fathers, the 
Apologists, and contemporaneous ecclesiastical writers to the 
time of Irenseus, as given in Migne's " Patrology." All that 
are now generally allowed to be genuine are printed in italics. 
Those given entire in this volume are marked w T ith a star. 
Those of which extracts or summaries are given are marked 
with a dagger. 

Clement : 

* Epistle to the Corinthians, I. ; Epistle to the Corinthians, 

II. ; Two Epistles to Virgins. 
The Apostolical Constitutions ; Recognitions of Clement. 
Clementine Homilies ; Epitome of the Acts of Peter ; 

Liturgy of Clement. 

Barnabas : 

f The Catholic Epistle. (Not, however, Barnabas the Apostle.) 



INTRODUCTION. 21 

St. Matthew the Apostle : 
Fragments. 

St. Bartholomew the Apostle : 
Brief Sentence. 

Pope Anacletus : 

Epistles and Decrees. 

St. Hermas : 

f The Shepherd of Hermas, 

Anonymous : 

Testament of the Twelve Patriarchs. 

Anonymous : 

* Epistle to Diognetus. (Unquestionably very ancient, and 

• so marked like the genuine epistles.) 

Presbyters and Deacons of Achaia : 

Epistle concerning the Martyrdom of St. Andrew. 

St. Dionysius the Areopagite : 

The Celestial Hierarchy ; Of the Ecclesiastical Hierarchy ; 
Treatise on the Divine Names ; Of Mystical Theology ; 
Ten Epistles ; Liturgy of St. Dionysius. (These works 
were written not earlier than the fourth, probably in 
the fifth, century.) 

St. Ignatius the Martyr : 

* Genuine Epistles (Vossian ; the Curetonian given here). 

Seven interpolated Epistles ; eight spurious Epistles ; 
Liturgy of St. Ignatius. 
— The Martyrdom of St. Ignatius. 

St. Polycarp: 

* Epistle to the Philippians ; Fragments. 

— Letter of the Church at Smyrna concerning the Martyr- 
dom of Polycarp. (A very early document, but its 
authenticity is questioned, as also the genuineness of 
portions of it.) 

Popes Evaristus, Alexander I., Sixtus I., Telesphorus, 
Hyginus, Pius I., Eleutherus : 
Epistles and Decrees. 

St. Melito : 

f Fragments. 

St. Papias : 

f Fragments from " Oracles of the Lord" 

St. Quadratus : 

Fragments from Apology. 



22 INTRODUCTION. 

Aristo Pell^us, St. Claudius Apollinaris, St. Hegesip- 
pus Pant^enus, Rhodon : 
Fragments. 

Maximus, Bishop of Jerusalem : 
Fragment from book " De Materia? 

POLYCRATES, BlSHOP OF EPHESUS : 

Fragment from Letter to Victor; Acts of St. Timothy. 

St. Theophilus, Bishop of C^esarea : 

Fragment from Fpistle on the Paschal Question, 

St. Serapion, Bishop of Antioch, Apollonius : 
Fragments. 

Anonymous : 

Fpistle of the Churches at Vienne and Lyons on the Mar- 
tyrdom of Pothinus and others ; Fragment. 

St. Victor, Pope : 

Fpistles. 

Arch^eus, an African Bishop : 
Fragment. 

St. Justin (Martyr) : 

Address to the Greeks ; Hortatory Address to the Greeks ; 

On the Sole Government of God. 
f Apology I. 
Apology II. 
\ Dialogue with Trypho. 

Tatian : 

Address to the Greeks. 

Athenagoras : 

\ A Mission about Christians. 

\ On the Resurrection of the Dead. 

St. Theophilus, Bishop of Antioch : 
Three Books to Autolycus. 

Hermias, Philosopher : 

A Deriding of the Gentile Philosophers. 



THE APOSTOLIC FATHERS. 



CLEMENT OF ROME. 

The transitions of the moral world, like those 
of the physical, are not abrupt. Between the plane 
on which stood Paul and Peter and John, and the 
perceptibly lower plane of the writers of the sec- 
ond century, intervenes a terrace on which stands 
Clement of Rome. * Our positive knowledge of this 
Father is small, but is sufficient to invest him with 
a dignity becoming a companion and successor of 
the two great apostles in the foremost church of the 
early Christian world. Around his name clustered 
all those vague traditions of the Roman Church 
which needed only the magic of an honored name 
to crystallize them into historic form. Upon Clem- 
ent, unwilling and declining the honor — runs the 
tradition — Peter laid hold, and compelled him to 
take the bishop's chair which he was about to leave ; 
at the same time communicating to him "the power 
of binding and loosing, so that with respect to every- 
thing which he shall ordain in the earth, it shall be 
decreed in the heavens." With this prestige it is 
little wonder that he was early thought of as the 
author of the Epistle to the Hebrews ; or that 
Clement of Alexandria calls him the " Apostle 
Clement " ; or that modern critics have invested him 



24 THE APOSTOLIC FATHERS. 

with the dignity of imperial connections. This last 
supposition identifies him with Flavius Clemens, 
who was a cousin of the Emperor Domitian and 
husband of Flavia Domitilla, also of imperial blood. 
This Flavius Clemens was colleague of Domitian 
in the consulship, and his children had been se- 
lected by the Emperor as successors to the throne ; 
but upon a charge of atheism — the profession of 
Christianity — Domitian suddenly put him to death 
and banished his wife to an island. Now it ap- 
pears, both from the Epistles of St. Paul and from 
monuments that have lately been recovered from 
ancient Christian burial-places, that Christianity very 
early gained a foothold in the imperial palace. It 
is moreover probable, from the absence from Clem- 
ent's epistle of all personal allusions to the perse- 
cutors of the Christians, although they were at that 
very time suffering persecution, that he was writing, 
if not from Caesar's own household, at least from 
one of the great households closely allied, in which 
he was in actual daily intercourse with the agents 
of the Emperor. Furthermore, there are in the 
epistle some indications that Clement was acquainted 
with Roman history and literature, and that he iden- 
tifies himself with the Romans. But however pleas- 
ant the fancy, it would be presumptuous from these 
data to assume so princely a rank as that of Flavius 
Clemens for one of the earliest bishops of Rome. 
Other critics therefore suppose him to have been a 
freedman of this noble Christian, and perhaps of 
Jewish descent ; while still others, following Origen, 
hold to his identity with the Clement of Phil, iv., 
and suppose that he was a Philippian. But, dis- 



CLEMENT OF ROME. 25 

missing all mere conjectures as to his exact rank 
and condition in life, we do know that there was a 
Clement among the first three bishops of the Church 
at Rome, and that he was probably the third in 
order. We learn this from the mention of Clement's 
name in prayers of the Roman Church which date 
from the second century, and also from the testi- 
mony of Irenaeus. We know, too, that in the reign 
of Domitian, Clement, in the name of the Roman 
Church, wrote a letter to the Corinthian Church. 
This we learn from the combined testimonies of 
Hegesippus, the first historian of the Church, and 
Dionysius of Corinth, both which testimonies are 
preserved in Eusebius. This Epistle to the Co- 
rinthians is still extant, and is universally acknowl- 
edged to be genuine. It was written about a. d. 
95, and is probably the only genuine work of Clem- 
ent which we have. Closely connected with this 
work in history is another, which bears the 
name of the "Second Epistle of Clement to the 
Corinthians," and which long passed as Clement's 
even among critics. Scholars now, however, agree 
that it can not be ascribed to the same author as 
the first epistle, some thinking it the work of Clem- 
ent of Alexandria, some that of another Clement 
contemporary with Pius, the brother of Hermas. 
It has, moreover, the form of a homily rather than 
of a letter. Besides these, four other letters bear 
the name of Clement : two Epistles on Virginity, 
extant only in Syriac, which, though not genuine, 
are of very early date; and two Epistles to James 
the Lord's Brother, one of which doubtless dates 
from the last half of the second century. 
3 



26 THE APOSTOLIC FATHERS. 

In addition to these epistolary writings, a con- 
siderable body of Clementine literature, so called, 
has attached itself to our author's name. It is em- 
bodied in two works, or two recensions of the same 
work, known as the " Clementina " and the " Recog- 
nitiones," and in the "Apostolical Constitutions." 
These works will be described in the appendix to 
Clement's Epistle. 

To speak briefly now of this genuine epistle. 
Until very lately only one manuscript of the work 
was known — the Alexandrian manuscript of the 
New Testament (dr. a. d. 450), in which the first and 
second Epistles to the Corinthians were recorded 
after the canonical books. This position confirms 
the testimony of Eusebius that, though not con- 
sidered canonical, they were so much esteemed as 
to be frequently read in the churches. This Alex- 
andrian manuscript, which has been known to 
scholars 250 years, was confessedly imperfect; so 
that when, in 1875, Bryennios published at Con- 
stantinople a new and entire manuscript, found 
in that city, critics hailed the event with delight. 
Very soon after this discovery, another (Syriac) 
manuscript was brought to light, thus giving us 
at last a substantially perfect text. The gap thus 
filled was great. Toward the close of the first 
epistle, the Alexandrian manuscript had lost about 
a tenth part of the whole, while of the second 
epistle some two fifths was wanting. The new por- 
tions give important hints as to the. dates of both 
epistles, as to the stage of liturgical development in 
the Roman Church at the writing of the first epis- 
tle, and as to the homiletical rather than epistolary 



CLEMENT OF ROME. 27 

character of the second (so-called) epistle. Be- 
sides the larger defects of the Alexandrian manu- 
script, there were a number of minor chasms caused 
by age and use ; and not the slightest advantage 
accruing from the discovery of the new manuscripts, 
at least to the non-critical world, is the confidence 
they give us in the learning and acumen of such 
critics as Lightfoot and Harnack, who had pre- 
viously edited the Alexandrian text, and not a few 
of whose conjectural readings are now absolutely 
established. 

For the contents of the epistle the reader is re- 
ferred to the work itself. It is given entire, save 
some of the longer and more exact Scripture quota- 
tions, in making which the author must have had the 
Septuagint version before him. The translation is 
Lightfoot's, and is the only translation from the 
Greek used in this volume in which emendations 
from a critical text have not been necessary. 

The reader should carefully note the resem- 
blance, both in thought and in forms of expression, 
to the New Testament epistles, especially the Epis- 
tle to the Hebrews. 

THE EPISTLE OF CLEMENT TO THE CORINTHIANS. 

The church of God which sojourneth in Rome 
to the church of God which sojourneth in Corinth, 
to them which are called and sanctified by the will 
of God through our Lord Jesus Christ. Grace to 
you and peace from Almighty God through Jesus 
Christ be multiplied. 

1. By reason of the sudden and repeated calam- 
ities and reverses which are befalling us, brethren, 



28 THE APOSTOLIC FATHERS. 

we consider that we have been somewhat tardy in 
giving heed to the matters of dispute that have arisen 
among you, dearly beloved, and to the detestable 
and unholy sedition so alien and strange to the elect 
of God, which a few headstrong and self-willed 
persons have kindled to such a pitch of madness, 
that your name, once revered and renowned, and 
lovely in the sight of all men, hath been greatly 
reviled. For who that had sojourned among you 
did not approve your most virtuous and steadfast 
faith ? Who did not admire your sober and for- 
bearing piety in Christ? Who did not publish 
abroad your magnificent disposition of hospitality ? 
Who did not congratulate you on your perfect and 
sound knowledge ? For ye did all things without 
respect of persons, and ye walked after the ordi- 
nances of God, submitting yourselves to your rulers, 
and rendering to the older men among you the 
honor which is their due. On the young, too, ye 
enjoined modest and seemly thoughts; and the 
women ye charged to perform all their duties in a 
blameless and seemly and pure conscience, cher- 
ishing their own husbands, as is meet ; and ye taught 
them to keep in the rule of obedience, and to man- 
age the affairs of their household in seemliness, with 
all discretion. 

2. And ye were all lowly in mind and free 
from arrogance, yielding rather than claiming sub- 
mission, more glad to give than to receive, and con- 
tent with the provisions which God supplieth. And 
giving heed unto his words, ye laid them up dili- 
gently in your hearts, and his sufferings were before 
your eyes. Thus a profound and rich peace was 
given to all, and an insatiable desire of doing good. 
An abundant outpouring also of the Holy Spirit 
fell upon all ; and being full of holy counsel, in ex- 
cellent zeal, and with a pious confidence, ye stretched 
out your hands to Almighty God, supplicating him 



CLEMENT OF ROME. 29 

to be propitious, if unwittingly ye had committed 
any sin. Ye had conflict day and night for all the 
brotherhood, that the number of his elect might be 
saved with fearfulness and intentness of mind. Ye 
were sincere and simple and free from malice one 
toward another. Every sedition and every schism 
was abominable to you. Ye mourned over the 
transgressions of your neighbors; ye judged their 
shortcomings to be your own. Ye repented not of 
any well-doing, but were ready unto every good work. 
Being adorned with a most virtuous and honorable 
life, ye performed all your duties in the fear of him. 
The commandments and the ordinances of the Lord 
were written on the tables of your hearts. 

3. All glory and enlargement was given unto 
you, and that was fulfilled which is written : My 
beloved ate and di-ank and was enlarged and waxed 
fat and kicked. Hence come jealousy and envy, 
strife and sedition, persecution and tumult, war and 
captivity. So men were stirred up, the mean against 
the honorable, the ill reputed against the highly re- 
puted, the foolish against the wise, the young against 
the elder. For this cause righteousness and peace 
stand aloof, while each man hath forsaken the fear 
of the Lord and become purblind in the faith of 
him, neither walketh in the ordinances of his com- 
mandments, nor liveth according to that which be- 
cometh Christ, but each goeth after the lusts of his 
evil heart, seeing that they have conceived an un- 
righteous and ungodly jealousy, through which also 
death entered into the world. 

4. For so it is written : And it came to pass after 
certain days that Cain brought of the fruits of the 
earth a sacrifice unto God, and Abel he also brought 
of the firstlings of the sheep and of their fatness. And 
God looked upon Abel and upon his gifts, but unto Cain 
and unto his sacrifices he gave no heed. And Cain sor- 
rowed exceedingly, and his countenance fell. And God 



30 THE APOSTOLIC FATHERS. 

said unto Cain, Wherefore art thou very sorrowful ? 
and wherefore did thy countenance fall? If thou 
hast offered aright and hast not divided aright, didst 
thou not sin ? Hold thy peace. Unto thee shall he 
turn, and thou shall rule over him. And Cain said to 
Abel his brother, Let us go over unto the plain. And 
it came to pass, while they were in the plain, that Cain 
rose up against Abel his brother and slew him. Ye 
see, brethren, jealousy and envy wrought a brother's 
murder. By reason of jealousy our father Jacob 
ran away from the face of Esau his brother. Jeal- 
ousy caused Joseph to be persecuted even unto 
death, and to come even to bondage. Jealousy 
compelled Moses to flee from the face of Pharaoh, 
king of Egypt, while it was said to him by his own 
countrymen, Who made thee a judge or a decider over 
us ? Wouldest thou slay me, even as yesterday thou 
slewest the Egyptian ? By reason of jealousy Aaron 
and Miriam were lodged outside the camp. Jeal- 
ousy brought Dathan and Abiram down alive to 
Hades, because they made sedition against Moses, 
the servant of God. By reason of jealousy David 
was not only envied by aliens, but was persecuted 
also by Saul, king of Israel. 

5. But, to pass from the examples of ancient 
days, let us come to those champions who lived 
nearest to our time. Let us set before us the noble 
examples which belong to our generation. By rea- 
son of jealousy and envy the greatest and most 
righteous pillars of the church were persecuted, and 
contended even unto death. Let us set before our 
eyes the good apostles. There was Peter, who by 
reason of unrighteous jealousy endured not one nor 
two but many labors, and thus having borne his 
testimony went to his appointed place of glory. By 
reason of jealousy and strife Paul by his example 
pointed out the prize of patient endurance. After 
that he had been seven times in bonds, had been 



CLEMENT OF ROME. 31 

driven into exile, had been stoned, had preached in 
the East and in the West, he won the noble re- 
nown which was the reward of his faith, having 
taught righteousness unto the whole world, and hav- 
ing reached the farthest bounds of the West ; and 
when he had borne his testimony before the rulers, 
so he departed from the world and went unto the 
holy place, having been found a notable pattern of 
patient endurance. 

6. Unto these men of holy lives was gathered a 
vast multitude of the elect, who through many in- 
dignities and tortures, being the victims of jealousy, 
set a brave example among ourselves. By reason 
of jealousy matrons and maidens and slave-girls 
being persecuted, after they had suffered cruel and 
unholy insults, safely reached the goal in the race 
of faith, and received a noble reward, feeble though 
they were in body. Jealousy hath estranged wives 
from their husbands, and changed the saying of our 
father Adam, This now is bone of my bones and flesh 
of my flesh. Jealousy and strife have overthrown 
great cities and uprooted great nations. 

7. These things,' dearly beloved, we write, not 
only as admonishing you, but also as putting our- 
selves in remembrance. For we are in the same 
lists, and the same contest awaiteth us. Wherefore 
let us forsake idle and vain thoughts ; and let us 
conform to the glorious and venerable rule which 
hath been handed down to us ; and let us see what 
is good and what is pleasant and what is acceptable 
in the sight of him that made us. Let us fix our 
eyes on the blood of Christ and understand how 
precious it is unto his Father, because being shed 
for our salvation it won for the whole world the 
grace of repentance. Let us review all the genera- 
tions in turn, and learn how from generation to 
generation the Master hath given a place for re- 
pentance unto them that desire to turn to him. 



32 THE APOSTOLIC FATHERS. 

Noah preached repentance, and they that obeyed 
were saved. Jonah preached destruction unto the 
men of Nineveh ; but they, repenting of their sins, 
obtained pardon of God by their supplications and 
received salvation, albeit they were aliens from 
God. 

8. The ministers of the grace of God through 
the Holy Spirit spake concerning repentance. Yea, 
and the Master of the universe himself spake con- 
cerning repentance with an oath : For as I live, 
saiih the Lord, I desire not the death of the sinner, so 
much as his repentance ; and he added also a merci- 
ful judgment : Repent ye, O house of Israel, of your 
iniquity j say u?ito the sons of my people, Though your 
sins reach from the earth even unto the heaven, and 
though they be redder than scarlet and blacker than 
sackcloth, and ye turn unto me with your whole heart 
and say, Father, I will give ear unto you as unto an 
holy people. And in another place he saith on this 
wise [Isa. i. 16-20, quoted very exactly]. Seeing 
then that he desireth all his beloved to be partakers 
of repentance, he confirmed it by an act of his 
almighty will. 

9. Wherefore let us be obedient unto his excel- 
lent and glorious will ; and presenting ourselves as 
suppliants of his mercy and goodness, let us fall 
down before him and betake ourselves unto his 
compassions, forsaking the vain toil and the strife 
and the jealousy which leadeth unto death. Let us 
fix our eyes on them that ministered perfectly unto 
his excellent glory. Let us set before us Enoch, 
who being found righteous in obedience was trans- 
lated, and his death was not found. Noah, being 
found faithful, by his ministration preached regen- 
eration unto the world, and through him the Master 
saved the living creatures that entered into the ark 
in concord. 

10. Abraham, who was called the "friend," was 



CLEMENT OF ROME. 33 

found faithful in that he rendered obedience unto 
the words of God. He through obedience went 
forth from his land and from his kindred and from 
his father's house, that leaving a scanty land and a 
feeble kindred and a mean house he might inherit 
the promises of God. For he saith unto him, Go 
forth [quoting Gen. xii. 1-3]. And again, when 
he was parted from Lot, God saith unto him, Look 
up [quoting Gen. xiii. 14-16]. And again he saith : 
And God led Abraham forth and said unto him, Look 
up unto the heaven and count the stars, and see whether 
thou canst count them. So shall thy seed be. And 
Abraham believed God, and it was reckoned unto him 
for righteousness. For his faith and hospitality a 
son was given unto him in old age, and by obedi- 
ence he offered him a sacrifice unto God on one of 
the mountains which he showed him. 

n. For his hospitality and godliness Lot was 
saved from Sodom, when all the country round 
about was judged by fire and brimstone; the Mas- 
ter having thus foreshown that he forsaketh not 
them which set their hope on him, but appointeth 
unto punishment and torment them which swerve 
aside. For when his wife had gone forth with him, 
being otherwise minded and not in accord, she was 
appointed for a sign hereunto, so that she became 
a pillar of salt unto this day, that it might be known 
unto all men that they which are double-minded 
and they which doubt concerning the power of God 
are set for a judgment and for a token unto all the 
generations. 

12. For her faith and hospitality Rahab the har- 
lot was saved. [Account of Rahab's harboring and 
saving the spies, from Josh, ii.] And moreover 
they gave her a sign, that she should hang out from 
her house a scarlet thread, thereby showing before- 
hand that through the blood of the Lord there shall 
be redemption unto all them that believe and hope 



34 THE APOSTOLIC FATHERS. 

on God. Ye see, dearly beloved, not only faith, 
but prophecy, is found in the woman. 

13. Let us therefore be lowly minded, brethren, 
laying aside all arrogance and conceit and folly and 
anger, and let us do that which is written. For the 
Holy Ghost saith : Let not the wise man boast in his 
wisdom, nor the strong in his strength, neither the rich 
in his riches ; but he that boasteth let him boast in the 
Lord, that he may seek him out, and do judgment and 
7'ighteousness j most of all remembering the words 
of the Lord Jesus which he spake, teaching forbear- 
ance and long-suffering ; for thus he spake : Have 
mercy, that ye may receive mercy : forgive, that it may 
be forgiven to you. As ye do, so shall it be done to you. 
As ye give, so shall it be given unto you. As ye judge, 
so shall ye be judged. As ye show kindness, so shall 
kindness be shown unto you. With what measure ye 
mete, it shall be measured withal to you. 

14. Therefore it is right and proper, brethren, 
that we should be obedient unto God, rather than 
follow those who in arrogance and unruliness have 
set themselves up as leaders in abominable jealousy. 
For we shall bring upon us no common harm, but 
rather great peril, if we surrender ourselves reck- 
lessly to the purposes of men who launch out into 
strife and seditions, so as to estrange us from that 
which is right. Let us be good one toward another, 
according to the compassion and sweetness of him 
that made us. For it is written : The good shall be 
dwellers in the land, and the innocent shall be left on 
it; but they that transgress shall be destroyed utterly 
from it. And again he saith : / saw the ungodly 
lifted up on high and exalted as the cedars of Lebanon. 
And I passed by and behold he was not ; and L sought 
out his place and L found it not. Keep innocence and 
behold righteousness ; for there is a remnant for the 
peaceful man. 

15. Therefore let us cleave unto them that prac- 



CLEMENT OF ROME. 35 

tice peace with godliness, and not unto them that 
desire peace with dissimulation. For he saith in 
a certain place : This people honoreth me with their 
Zips, but their heart is far from me ; and again : They 
blessed with their mouthy but they cursed with their 
heart. And again he saith: They loved him with 
their mouth, and with their tongue they lied unto him j 
and their heart was not upright with him, neither were 
they steadfast in his covenant. For this cause, Let the 
deceitful lips be made dumb which speak iniquity against 
the righteous. And again : May the Lord utterly de- 
stroy all the deceitful lips, the tongue that speaketh 
proud things, even them that say, Let us magnify our 
tongue j our lips are our own j who is Lord over us ? 
For the misery of the needy and for the groaning of 
the poor L will now arise, saith the Lord. T will set 
him in safety j L will deal boldly by him. 

16. For Christ is with them that are lowly of 
mind, not with them that exalt, themselves over the 
flock. The scepter of the majesty of God, even 
our Lord Jesus Christ, came not in the pomp of 
arrogance or of pride, though he might have done 
so, but in lowliness of mind, according as the Holy 
Spirit spake concerning him. For he saith [quoting 
the whole of Isa. liii. ; also Ps. xxii. 6-8]. Ye 
see, dearly beloved, what is the pattern that hath 
been given unto us ; for, if the Lord was thus lowly 
of mind, what should we do, who through him have 
been brought under the yoke of his grace ? 

17. Let us be imitators also of them which went 
about in goat-skins and sheep-skins, preaching the 
coming of Christ. We mean Elijah and Elisha, 
and likewise Ezekiel, the prophets, and besides 
them those men also that obtained a good report. 
Abraham obtained an exceeding good report, and 
was called the friend of God ; and looking stead- 
fastly on the glory of God, he saith in lowliness of 
mind, But L am dust and ashes. Moreover, con- 



36 THE APOSTOLIC FATHERS. 

cerning Job also it is thus written : And Job was 
righteous and unblamable, one that was true and 
honored God and abstained from all evil. Yet he 
accuseth himself, saying, No man is clean from filth ; 
no, not though his life be but for a day. Moses was 
called faithful in all his house, and through his 
ministration God judged Egypt with the plagues 
and the torments which befell them. Howbeit he 
also, though greatly glorified, yet spake no proud 
words, but said when an oracle was given to him at 
the bush, Who am I, that thou sendest me ? Nay, I 
am feeble of speech and slow of tongue. And again 
he saith, But I am smoke from the pot. 

1 8. But what must we say of David, that ob- 
tained a good report ? of whom God said, / have 
found a man after my heart, David the son of Jesse: 
with eternal mercy have I anointed him. Yet he too 
saith unto God : Have mercy [quoting Ps. li. 1-17]. 

19. The humility, therefore, and the submissive- 
ness of so many and so great men, who have thus ob- 
tained a good report, hath through obedience made 
better not only us, but also the generations which 
were before us, even them that received his oracles 
in fear and truth. Seeing then that we have been 
partakers of many great and glorious doings, let us 
hasten to return unto the goal of peace which hath 
been handed down to us from the beginning, and 
let us look steadfastly unto the Father and Maker 
of the whole world, and cleave unto his splendid 
and excellent gifts of peace and benefits. Let us 
behold him in our mind, and let us look with the 
eyes of our soul unto his long-suffering will. Let 
us note how free from anger he is toward all his 
creatures. 

20. The heavens are moved by his direction 
and obey him in peace. Day and night accomplish 
the course assigned to them by him, without hin- 
drance one to another. The sun and the moon 



CLEMENT OF ROME. 37 

and the dancing stars according to his appointment 
circle in harmony within the bounds assigned to 
them, without any swerving aside. The earth, bear- 
ing fruit in fulfillment of his will at her proper sea- 
sons, putteth forth the food that supplieth abun- 
dantly both men and beasts and all living things 
which are thereupon, making no dissension, neither 
altering anything which he hath decreed. More- 
over, the inscrutable depths of the abysses and the 
unutterable statutes of the nether regions are con- 
strained by the same ordinances. The basin of the 
boundless sea, gathered together by his workman- 
ship into its reservoirs, passeth not the barriers 
wherewith it is surrounded ; but even as he ordered 
it, so it doeth. For he said, So far shalt thou come, 
and thy tuaves shall be broke?i within thee. The ocean 
which is impassable for men, and the worlds beyond 
it, are directed by the same ordinances of the Mas- 
ter. The seasons of .spring and summer and autumn 
and winter give way in succession to one another 
in peace. The winds in their several quarters at 
their proper season fulfill their ministry without 
disturbance; and the ever- flowing fountains, created 
for enjoyment and health, without fail give their 
breasts which sustain the life of men. Yea, the 
smallest of living things come together in concord 
and peace. All these things the great Creator and 
Master of the universe ordered to be in peace and 
concord, doing good unto all things, but far beyond 
the rest unto us who have taken refuge in his com- 
passionate mercies through our Lord Jesus Christ, 
to whom be the glory and the majesty for ever and 
ever. Amen. 

21. Look ye, brethren, lest his benefits, which 
are many, turn unto judgment to all of us, if we 
walk not worthily of him, and do those things which 
are good and well pleasing in his sight with concord. 
For he saith in a certain place, The Spirit of the Lord 



38 THE APOSTOLIC FATHERS. 

is a lamp searching the closets of the belly. Let us see 
how near he is, and how that nothing escapeth him 
of our thoughts or our devices which we make. It 
is right, therefore, that we should not be deserters 
from his will. Let us rather give offense to foolish 
and senseless men who exalt themselves and boast 
in the arrogance of their words, than to God. Let 
us fear the Lord Jesus, whose blood was given for 
us. Let us reverence our rulers ; let us honor our 
elders ; let us instruct our young men in the lesson 
of the fear of God. Let us guide our women to- 
ward that which is good ; let them show forth their 
lovely disposition of purity ; let them prove their 
sincere affection of gentleness ; let them make mani- 
fest the moderation of their tongue through silence ; 
let them show their love, not in factious preferences, 
but without partiality toward all them that fear 
God, in holiness. Let our children be partakers 
of the instruction which is in Christ ; let them learn 
how lowliness of mind prevaileth with God, what 
power chaste love hath with God, how the fear of 
him is good and great, and saveth all them that 
walk therein in a pure mind with holiness. For he 
is the searcher out of the intents and desires ; whose 
breath is in us, and when he listeth he shall take it 
away. 

22. Now all these things the faith which is in 
Christ confirmeth : for he himself through the Holy 
Spirit thus inviteth us : Come [quoting Ps. xxiv. 
11-17, 18; also Ps. xxxii. 10]. 

23. The Father, who is pitiful in all things, and 
ready to do good, hath compassion on them that 
fear him, and kindly and lovingly bestoweth his 
favors on them that draw nigh unto him with a sin- 
gle mind. Wherefore let us not be double-minded, 
neither let our soul indulge in idle humors respect- 
ing his exceeding and glorious gifts. Let this scrip- 
ture be far from us where he saith : Wretched are 



CLEMENT OF ROME. 39 

the double-minded, which doubt in their soul and say, 
These things we did hear in the days of our fathers 
also, and behold we have grown old, and none of these 
things hath befallen us. Ye fools, compare yourselves 
unto a tree j take a vine. First it sheddeth its leaves, 
then a shoot cometh, the?i a leaf, then a flower, and 
after these a sour berry, then a full ripe grape* Ye 
see that in a little time the fruit of the tree attaineth 
unto mellowness. Of a truth quickly and suddenly 
shall his will be accomplished, the scripture also 
bearing witness to it, saying: He shall come quickly 
and shall not tarry; and the Lord shall come suddenly 
into his temple, even the Holy One, who?n ye expect. 

24. Let us understand, dearly beloved, How the 
Master continually showeth unto us the resurrection 
that shall be hereafter ; whereof he made the Lord 
Jesus Christ the first fruit, when he raised him from 
the dead. Let us behold, dearly beloved, the resur- 
rection which happeneth at its proper season. Day 
and night show unto us the resurrection. The 
night falleth asleep, and the day ariseth; the day 
departeth, and night cometh on. Let us mark the 
fruits, how and in what manner the sowing taketh 
place. The sower goeth forth and casteth into the 
earth each of the seeds; and these, falling into the 
earth dry and bare, decay : then out of their decay 
the mightiness of the Master's providence raiseth 
them up, and from being one they increase manifold 
and bear fruit. 

25. Let us consider the marvelous sign which is 
seen in the regions of the east, that is, in the parts 
about Arabia. There is a bird which is named the 
phoenix. This, being the only one of its kind, liv- 
eth for five hundred years; and when it hath now 
reached the time of its dissolution that it should 
die, it maketh for itself a coffin of frankincense and 

* Conjectured to be from the lost apocryphal book " Eldad 
and Modad," or from the "Assumption of Moses." 



40 THE APOSTOLIC FATHERS. 

myrrh and the other spices, into the which in the 
fullness of time it entereth, and so it dieth. But as 
the flesh rotteth, a certain worm is engendered, 
which is nurtured from the moisture of the dead 
creature and putteth forth wings. Then, when it 
is grown lusty, it taketh up that coffin where are 
the bones of its parent, and carrying them journey- 
eth from the country of Arabia even unto Egypt, 
to the place called the City of the Sun ; and in the 
daytime, in the sight of all, flying to the altar of the 
Sun, it layeth them thereupon; and this done, it 
setteth forth to return. So the priests examine the 
registers of the times, and they find that it hath 
come when the five hundredth year is completed. 

26. Do we then think it to be a great and mar- 
velous thing if the Creator of the universe shall 
bring about the resurrection of them that have 
served him with holiness in the assurance of a good 
faith, seeing that he showeth to us even by a bird 
the magnificence of his promise ? For he saith in 
a certain place : And thou shalt raise me up, and I 
wNl praise thee j and I went to rest and slept, and I 
was awaked, for thou art with me. And again Job 
saith : And thou shalt raise 'this my flesh which hath 
endured all these things. 

27. With this hope therefore let our souls be 
bound unto him that is faithful in his promises and 
that is righteous in his judgments. He that com- 
manded not to lie, much more shall he himself not 
lie ; for nothing is impossible with God save to lie. 
Therefore let our faith in him be kindled within us, 
and let us understand that all things are nigh unto 
him. By a word of his majesty he compacted the 
universe, and by a word he can destroy it. Who 
shall say unto him, What hast thou done? or who 
shall resist the might of his strength? When he 
listeth and as he listeth, he will do all things ; and 
nothing shall pass away of those things that he hath 



CLEMENT OF ROME. 41 

decreed. All things are in his sight, and nothing 
escapeth his counsel, seeing that the heavens declare 
the glory of God and the firmament proclaimeth his 
handiwork. Day uttereth word unto day, and night 
proclaimeth knowledge unto night, j and there are 
neither words nor speeches, whose voices are not heard. 

28. Since therefore all things are seen and heard, 
let us fear him and forsake the abominable lusts of 
evil works, that we may be shielded by his mercy 
from the coming judgments. For where can any of 
us escape from his strong hand ? And what world 
will receive any of them that desert from his ser- 
vice ? For the holy writing saith in a certain part : 

Where shall I go, and where shall I be hidden from 
thy face ? If I ascend into the heaven, thou art there ; 
if I depart into the farthest parts of the earth, there is 
thy right hand j if I make my bed in the depths, there 
is thy Spirit. Whither then shall one depart, or 
where shall one flee, from him that embraceth the 
universe ? 

29. Let us therefore approach him in holiness 
of soul, lifting up pure and undefined hands unto 
him, with love toward our gentle and compassionate 
Father, who made us an elect portion unto him- 
self. For thus it is written : When [quoting Deut. 
xxxii. 8, 9]. And in another place he saith : Be- 
hold, the Lord taketh for himself a nation out of the 
midst of the nations, as a man taketh the first fruits of 
his threshing floor ; and the holy of holies shall come 
forth from that nation. 

30. Seeing then that we are the special portion 
of a holy God, let us do all things that pertain unto 
holiness, forsaking evil speakings, abominable and 
impure embraces, drunkennesses and tumults, and 
hateful lusts, abominable adultery, hateful pride ; 
for God, he saith, resisteth the proud, but giveth grace 
to the lowly. Let us therefore cleave unto those to 
whom grace is given from God. Let us clothe our- 



42 THE APOSTOLIC FATHERS. 

selves in concord, being lowly-minded and temper- 
ate, holding ourselves aloof from all backbiting and 
evil speaking, being justified by works and not by 
words. For he saith : He that saith much shall hear 
also again. Doth the ready talker think to be righteous / 
Blessed is the offspring of a woman that liveth but a 
short time. Be not thou abundant in words* Let 
our praise be with God, and not of ourselves ; for 
God hateth them that praise themselves. Let the 
testimony to our well-doing be given by others, as 
it was given unto our fathers who were righteous. 
Boldness and arrogance and daring are for them 
that are accursed of God ; but forbearance and 
humility and gentleness are with them that are 
blessed of God 

31. Let us, therefore, cleave unto his blessing;, 
and let us see what are the ways of blessing. Let 
us study the records of the things that have hap- 
pened from the beginning. Wherefore was our fa- 
ther Abraham blessed? Was it not because he 
wrought righteousness and truth through faith? 
Isaac with confidence, as knowing the future, was 
led a willing sacrifice. Jacob with humility depart- 
ed from his land because of his brother, and went 
unto Laban and served ; and the twelve tribes of 
Israel were given unto him. 

32. If any man will consider them one by one 
in sincerity, he shall understand the magnificence 
of the gifts that are given by Him. For of Jacob 
are all the priests and Levites who minister unto 
the altar of God ; of him is the Lord Jesus as con- 
cerning the flesh ; of him are kings and rulers and 
governors in the line of Judah ; yea, and the rest 
of his tribes are held in no small honor, seeing that 
God promised, saying, Thy seed shall be as the stars 
of heaven. They all, therefore, were glorified and 
magnified, not through themselves or their own ' 

* The Septuagint rendering of Job xi. 2, 3. 



CLEMENT OF ROME. 43 

works or the righteous doing which they wrought, 
but through his will. And so we, having been called 
through his will in Christ Jesus, are not justified 
through ourselves or through our own wisdom or 
understanding or piety or works which we wrought 
in holiness of heart, but through faith whereby the 
Almighty God justified all men that have been from 
the beginning ; to whom be the glory for ever and 
ever. Amen. 

33. What then must we do, brethren? Must 
we idly abstain from doing good, and forsake love ? 
May the Master never allow this to befall us at 
least ; but let us hasten with instancy and zeal to 
accomplish every good work. For the Creator and 
Master of the universe himself rejoiceth in his 
works. For by his exceeding great might he estab- 
lished the heavens, and in his incomprehensible 
wisdom he set them in order. And the earth he 
separated from the water that surroundeth it, and 
he set it firm on the sure foundation of his own 
will; and the living creatures which walk upon it 
he commanded to exist by his ordinance. Having 
before created the sea and the living creatures 
therein, he inclosed it by his own power. Above 
all, as the most excellent and exceeding great work 
of his intelligence, with his sacred and faultless 
hands he formed man in the impress of his own 
image. For thus saith God : Let us make man after 
our image and after our likeness. And God made 
man; male and female made he them. So, having 
finished all these things, he praised them and blessed 
them and said, Increase and multiply. We have seen 
that all the righteous were adorned in good works. 
Yea, and the Lord himself having adorned himself 
with good works rejoiced. Seeing then that we 
have this pattern, let us conform ourselves with all 
diligence to his will; let us with all our strength 
work the work of righteousness. 



44 THE APOSTOLIC FA THERS. 

34. The good workman receiveth the bread of 
his work with boldness, but the slothful and care- 
less dareth not look his employer in the face. It is, 
therefore, needful that we should be zealous unto 
well-doing, for of him are all things ; since he fore- 
warneth us, saying, Behold the Lord, and his reward 
is before his face, to recompense each man according 
to his work. He exhorteth us, therefore, to believe 
on him with our whole heart, and to be not idle 
nor careless unto every good work. Let our boast 
and our confidence be in him ; let us submit our- 
selves to his will ; let us mark the whole host of his 
angels, how they stand by and minister unto his 
will. For the scripture saith : Ten thousands of ten 
thousands stood by him, and thousands of thousands 
ministered unto him j and they cried aloud, Holy, 
holy, holy is the Lord of Sabaoth ; all creation is full 
of his glory. Yea, and let us ourselves then, being 
gathered together in concord with intentness of 
heart, cry unto him as from one mouth earnestly 
that we may be made partakers of his great and 
glorious promises. For he saith, Eye hath not seen 
and ear hath not heard, and it hath not entered into 
the heart of man, what great things he hath prepared 
for them that patiently await him. 

35. How blessed and marvelous are the gifts of 
God, dearly beloved! Life in immortality, splen- 
dor in righteousness, truth in boldness, faith in 
confidence, temperance in sanctification ! And all 
these things fall under our apprehension. What 
then, think ye, are the things preparing for them 
that patiently await him ? The Creator and Father 
of the ages, the All-holy One himself, knoweth their 
number and their beauty. Let us therefore con- 
tend, that we may be found in the number of those 
that patiently await him, to the end that we may be 
partakers of his promised gifts. But how shall this 
be, dearly beloved ? If our mind be fixed through 



CLEMENT OF ROME, 45 

faith toward God ; if we seek out those things 
which are well pleasing and acceptable unto him ; 
if we accomplish such things as beseem his faultless 
will, and follow the way of truth, casting off from 
ourselves all unrighteousness and iniquity, covet- 
ousness, strifes, malignities and deceits, whisperings 
and backbitings, hatred of God, pride and arro- 
gance, vainglory and inhospitality. For they that 
do these things are hateful to God ; and not only 
they that do them, but they also that consent unto 
them. For the scripture saith : But unto [quoting 
Ps. 1. 16-23]. 

•36. This is the way, dearly beloved, wherein we 
found our salvation, even Jesus Christ the High 
Priest of our offerings, the Guardian and Helper 
of our weakness. Through him let us look stead- 
fastly unto the heights of the heavens ; through him 
we behold as in a mirror his faultless and most ex- 
cellent visage ; through him the eyes of our hearts 
were opened; through him our foolish and dark- 
ened mind springeth up unto the light ; through 
him the Master willed that we should taste of im- 
mortal knowledge ; who being the brightness of his 
majesty is so much greater than angels as he hath in- 
herited a more excellent name. For so it is written : 
Who maketh his angels spirits and his ministers a 
flame of fire ; but of his Son the Master saith thus : 
Thou art my Son, I this day have begotten thee. Ask 
but of me, and I will give thee the gentiles for thine in- 
heritance and the ends of the earth for thy possession. 
And again he saith unto him : Sit thou on my right 
hand, until I make thine enemies a footstool for thy 
feet. Who then are these enemies ? They that are 
wicked and resist his will. 

37. Let us therefore enlist ourselves, brethren, 
with all earnestness in his faultless ordinances. Let 
us mark the soldiers that are enlisted under our 
rulers, how exactly, how readily, how submissively 



46 THE APOSTOLIC FATHERS. 

they execute the orders given them. All are not 
prefects, nor rulers of thousands, nor rulers of hun- 
dreds, nor rulers of fifties, and so forth ; but each 
man in his own rank executeth the orders given by 
the king and the governors. The great without the 
small 'can not exist, neither the small without the great. 
There is a certain mixture in all things, and therein 
is utility. Let us take our body as an example. 
The head without the feet is nothing ; so likewise 
the feet without the head are nothing; even the 
smallest limbs of our body are necessary and useful 
for the whole body ; but all members conspire and 
unite in subjection, that the whole body may be 
saved. 

38. So in our case let the whole body be saved 
in Christ Jesus, and let each man be subject unto 
his neighbor, according as also he was appointed 
with his special grace. Let not the strong neglect 
the weak ; and let the weak respect the strong. 
Let the rich minister aid to the poor ; and let the 
poor give thanks to God, because he hath given him 
one through whom his wants may be supplied. Let 
the wise display his wisdom, not in good words, but 
in good works. He that is lowly in mind, let him 
not bear testimony to himself, but leave testimony 
to be borne to him by his neighbor. He that is 
pure in the flesh, let him be so, and not boast, 
knowing that it is Another who bestoweth his con- 
tinence upon him. Let us consider, brethren, of 
what matter we were made; who and what manner 
of beings we were, when we came into the world ; 
from what a sepulchre and what darkness he that 
molded us and created us brought us into his 
world, having prepared his benefits aforehand ere 
ever we were born. Seeing therefore that we have 
all these things from him, we ought in all things to 
give thanks to him, to whom be the glory for ever 
and ever. Amen. 



CLEMENT OF ROME. 47 

39. Senseless and stupid and foolish and igno- 
rant men jeer and mock at us, desiring that they 
themselves should be exalted in their imaginations. 
For what power hath a mortal? or what strength 
hath a child of earth ? For it is written : There 
[quoting Job iv. 16 to v. 5]. 

40. Forasmuch then as these things are mani- 
fest beforehand, and we have searched into the 
depths of the divine knowledge, we ought to do all 
things in order, as many as the Master hath com- 
manded us to perform at their appointed seasons. 
Now the offerings and ministrations he commanded 
to be performed with care, and not to be done rashly 
or in disorder, but at fixed times and seasons. And 
when and by whom he would have them performed 
he himself fixed by his supreme will : that all things 
being done with piety according to his good plea- 
sure might be acceptable to his will. They there- 
fore that make their offerings at the appointed sea- 
sons are acceptable and blessed ; for while they 
follow the institutions of the Master they can not 
go wrong. For unto the high priest his proper ser- 
vices have been assigned, and to the priests their 
proper office is appointed, and upon the Levites 
their proper ministrations are laid. The layman is 
bound by the layman's ordinances. 

41. Let each of you, brethren, in his own order 
give thanks unto God, maintaining a good con- 
science and not transgressing the appointed rule of 
his service, but acting with all seemliness. Not in 
every place, brethren, are the continual daily sacri- 
fices offered, or the free-will offerings, or the sin 
offerings, and the trespass offerings, but in Jerusa- 
lem alone. And even there the offering is not made 
in every place, but before the sanctuary in the court 
of the altar ; and this, too, through the high priest 
and the aforesaid ministers, after that the victim to 
be offered hath been inspected for blemishes. They 



48 THE APOSTOLIC FATHERS. 

therefore who do anything contrary to the seemly 
ordinance of his will receive death as the penalty. 
Ye see, brethren, in proportion as greater knowledge 
hath been vouchsafed unto us, so much the more 
are we exposed to danger. 

42. The apostles received the gospel for us from 
the Lord Jesus Christ. Jesus Christ was sent forth 
from God. So then Christ is from God, and the 
apostles are from Christ. Both therefore came of 
the will of God in the appointed order. Having 
therefore received a charge, and having been fully- 
assured through the resurrection of our Lord Jesus 
Christ and confirmed in the word of God with full 
assurance of the Holy Ghost, they went forth with 
the glad tidings that the kingdom of God should 
come. So preaching everywhere in country and 
town, they appointed their first fruits, when they 
had proved them by the Spirit, to be bishops and 
deacons unto them that should believe. And this 
they did in no new fashion ; for indeed it had been 
written concerning bishops and deacons from the 
very ancient times ; for thus saith the scripture in 
a certain place, / will appoint their bishops in right- 
eousness and their deacons in faith. 

43. And what marvel, if they which were in- 
trusted in Christ with such a work by God ap- 
pointed the aforesaid persons ? seeing that even 
the blessed Moses, who was a faithful servant in all 
his house, recorded for a sign in the sacred books 
all things that were enjoined upon him. And him 
also the rest of the prophets followed, bearing wit- 
ness with him unto the laws that were ordained by 
him. For he, when jealousy arose concerning the 
priesthood, and there was dissension among the 
tribes which of them was adorned with the glorious 
name, commanded the twelve chiefs of the tribes to 
bring to him rods inscribed with the name of each 
tribe. And he took them and tied them and sealed 



CLEMENT OF ROME. 49 

them with the signet rings of the chiefs of the 
tribes, and put them away in the tabernacle of the 
testimony on the table of God. And having shut 
the tabernacle, he sealed the keys and likewise also 
the doors. And he said unto them, Brethren, the 
tribe whose rod shall bud, this hath God chosen to be 
pi'iests and ministers unto him. Now when morning 
came he called together all Israel, even the six 
hundred thousand men, and showed the seals to 
the chiefs of the tribes, and opened the tabernacle 
of the testimony and drew forth the rods. And the 
rod of Aaron was found not only with buds, but 
also bearing fruit. What think ye, dearly beloved ? 
Did not Moses know beforehand that this would 
come to pass? Assuredly he knew it. But that 
disorder might not arise in Israel, he did thus, to 
the end that the name of the true and only God 
might be glorified, to whom be glory for ever and 
ever. Amen. 

44. And our apostles knew through our Lord 
Jesus Christ that there would be strife over the 
name of the bishop's office. For this cause there- 
fore, having received complete foreknowledge, they 
appointed the aforesaid persons, and afterward they 
provided a continuance [gave instructions] that if 
these should fall asleep, other approved men should 
succeed to their ministration. Those therefore 
who were appointed by them, or afterward by other 
men of repute with the consent of the whole church, 
and have ministered unblamably to the flock of 
Christ in lowliness of mind, peacefully and with all 
modesty, and for a long time have borne a good 
report with all — these men we consider to be un- 
justly thrust out from their ministration. For it 
will be no light sin for us, if we thrust out those 
who have offered the gifts of the bishop's office un- 
blamably and holily. Blessed are those presbyters 
who have gone before, seeing that their departure 



50 THE APOSTOLIC FATHERS. 

was fruitful and ripe ; for they have no fear lest 
any one should remove them from their appointed 
place. For we see that ye have displaced certain 
persons, though they were living honorably from 
the ministration which they had kept blamelessly. 

45. Be ye contentious, brethren, and jealous 
about the things that pertain unto salvation. Ye 
have searched the Scriptures, which are true, which 
were given through the Holy Ghost ; and ye know 
that nothing unrighteous or counterfeit is written 
in them. Ye will not find that righteous persons 
have been thrust out by holy men. Righteous men 
were persecuted, but it was by the lawless ; they 
were imprisoned, but it was by the unholy. They 
were stoned by transgressors; they were slain by 
those who had conceived a detestable and unright- 
eous jealousy. Suffering these things, they endured 
nobly. For what must we say, brethren ? Was 
Daniel cast into the den of lions by them that feared 
God ? Or were Ananias and Azarias and Misael 
shut up in the furnace of fire by them that pro- 
fessed the excellent and glorious worship of the 
Most High ? Far be this from our thoughts. Who 
then were they that did these things ? Abominable 
men and full of all wickedness were stirred up to 
such a pitch of wrath as to bring cruel suffering 
upon them that served God in a holy and blameless 
purpose, not knowing that the Most High is the 
champion and protector of them that in a pure 
conscience serve his excellent name : unto whom 
be the glory for ever and ever. Amen. But they 
that endured patiently in confidence inherited glory 
and honor ; they were exalted, and had their names 
recorded by God in their memorial for ever and 
ever. Amen. 

46. To such examples as these therefore, breth- 
ren, we also ought to cleave. For it is written : 
Cleave unto the saints, for they that cleave unto them 



CLEMENT OF ROME. 51 

shall be sanctified. And again he saith in another 
place : With the guiltless 7?ian thou shall be guiltless, 
and with the elect thou shall be elect, and with the 
crooked thou shall deal crookedly. Let us therefore 
cleave to the guiltless and righteous ; and these are 
the elect of God. Wherefore are these strifes and 
wraths and factions and divisions and war among 
you ? Have we not one God, and one Christ, and 
one Spirit of grace that was shed upon us? And is 
there not one calling in Christ ? Wherefore do we 
tear and rend asunder the members of Christ, and 
stir up factions against our own body, and reach 
such a pitch of folly as to forget that we are mem- 
bers one of another ? Remember the words of 
Jesus our Lord ; for he said : Woe unto that man. 
It were good for him if he had not been born, rather 
than that he should offend one of mine elect. It were 
better for him that a millsto7ie were hanged about him, 
and he cast into the sea, than that he should pervert 
one of mine elect. Your division hath perverted 
many ; it hath brought many to despair, many to 
doubting, and all of us to sorrow. And your sedi- 
tion still continueth. 

47. Take up the epistle of the blessed Paul the 
Apostle. What wrote he first unto you in the be- 
ginning of the gospel ? Of a. truth he charged you 
in the Spirit concerning himself and Cephas and 
Apollos, because that even then ye had made par- 
ties. Yet that making of parties brought less sin 
upon you ; for ye were partisans of apostles that were 
highly reputed, and of a man approved in their 
sight. But now mark ye, who they are that have 
perverted you and diminished the glory of your 
renowned love for the brotherhood. It is shame- 
ful, dearly beloved, yes, utterly shameful and un- 
worthy of your conduct in Christ, that it should be 
reported that the very steadfast and ancient church 
of the Corinthians, for the sake of one or two per- 



52 THE APOSTOLIC FATHERS. 

sons, maketh sedition against its presbyters. And 
this report hath reached not only us, but them also 
which differ from us, so that ye even heap blasphe- 
mies on the name of the Lord by reason of your 
folly, and moreover create peril for yourselves. 

48. Let us therefore root this out quickly, and 
let us fall down before the Master and entreat him 
with tears, that he may show himself propitious and 
be reconciled unto us, and may restore us to the 
seemly and pure conduct which belongeth to our 
love of the brethren. For this is a gate of right- 
eousness opened unto life, as it is written : Open me 
the gates of righteousness, that I may enter in thereby 
and praise the Lord. This is the gate of the Lord j 
the righteous shall enter in thereby. Seeing then that 
many gates are opened, this is that gate which is in 
righteousness, even that which is in Christ, whereby 
all are blessed that have entered in and direct their 
path in holiness and righteousness, performing all 
things without confusion. Let a man be faithful, 
let him be able to expound a deep saying, let him 
be wise in the discernment of words, let him be 
strenuous in deeds, let him be pure ; for so much 
the more ought he to be lowly in mind, in propor- 
tion as he seemeth to be the greater; and he ought 
to seek the common advantage of all, and not his 
own. 

49. Let him that hath love in Christ fulfill the 
commandments of Christ. Who can declare the 
bond of the love of God ? Who is sufficient to tell 
the majesty of its beauty? The height whereunto 
love exalteth is unspeakable. Love joineth us unto 
God ; love covereth a. multitude of sins ; love en- 
dureth all things, is long-suffering in all things. 
There is nothing coarse, nothing arrogant in love. 
Love hath no divisions ; love maketh no seditions ; 
love doeth all things in concord. In love were all 
the elect of God made perfect; without love no- 



CLEMENT OF ROME. 53 

thing is well pleasing to God ; in love the Master 
took us unto himself; for the love which he had 
toward us, Jesus Christ our Lord hath given his 
blood for us by the will of God, and his flesh for 
our flesh and his life for our lives. 

50. Ye see, dearly beloved, how great and mar- 
velous a thing is love, and there is no declaring its 
perfection. Who is sufficient to be found therein, 
save those to whom God shall vouchsafe it ? Let 
us therefore entreat and ask of his mercy that we 
may be found blameless in love, standing apart 
from the factiousness of men. All the generations 
from Adam unto this day have passed away; but 
they that by God's grace were perfected in love 
dwell in the abode of the pious ; and they shall be 
made manifest in the visitation of the kingdom of 
God. For it is written : Enter into the closet for a 
very little while, until mine anger and my wrath shall 
pass away, and I will remember a good day and will 
raise you from your tombs. Blessed were we, dearly 
beloved, if we should be doing the commandments 
of God in concord of love, to the end that our sins 
may through love be forgiven us. For it is written : 
Blessed are they whose iniquities are forgiven, and 
whose sins are covered. Blessed is the man to whom 
the Lord shall i?npute no sin, ?ieither is guile in his 
mouth. This declaration of blessedness was pro- 
nounced upon them that have been elected by God 
through Jesus Christ our Lord, to whom be glory 
for ever and ever. Amen. 

51. For all our transgressions which we have 
committed through any wiles of the adversary, let 
us entreat that we may obtain forgiveness. Yea, 
and they also who set themselves up as leaders of 
faction and division ought to look to the common 
ground of hope. For such as walk in fear and love 
desire that they themselves should fall into suffer- 
ing rather than their neighbors ; and they pro- 



54 THE APOSTOLIC FATHERS. 

nounce condemnation against themselves rather 
than against the harmony which hath been handed 
down to us nobly and righteously. For it is good 
for a man to make confession of his trespasses rather 
than to harden his heart, as the heart of those was 
hardened who made sedition against Moses the 
servant of God; whose condemnation was clearly 
manifest, for they went down to hades alive, and 
Death shall be their shepherd. Pharaoh and his host 
and all the rulers of Egypt, their chariots and their 
horsemen, were overwhelmed in the depths of the 
Red Sea, and perished for none other reason but 
because their foolish hearts were hardened after 
that the signs and the wonders had been wrought 
in the land of Egypt by the hand of Moses the ser- 
vant of God. 

52. The Master, brethren, hath need of nothing 
at all. He desireth not anything of any man, save 
to confess unto him. For the elect David sa'ith : / 
will confess unto the Lord, and it shall please hi?n 
more than a young calf that groweth horns and hoofs. 
Let the poor see it, and rejoice. And again He saith : 
Sacrifice to God a sacrifice of praise, and pay thy vows 
to the Most High ; and call upon me in the day of 
thine affliction, and L will deliver thee, and thou shall 
glorify me. For a sacrifice unto God is a broken spirit. 

53. For ye know, and know well, the sacred 
scriptures, dearly beloved, and ye have searched 
into the oracles of God. We write these things 
therefore to put you in remembrance. When Moses 
went up into the mountain and had spent forty 
days and forty nights in fasting and humiliation, 
God said unto him : Moses, Moses, come down quick- 
ly hence, for my people whom thou leddest forth from 
the land of Egypt have wrought iniquity ; they have 
transgressed quickly out of the way which thou didst 
command unto them: they have made for themselves 
molten images. And the Lord said unto him : / 



CLEMENT OF ROME. 55 

have spoken u?ito thee once and twice, saying, I have 
seen this people, and behold it is stiff -necked. Let me 
destroy the??i utterly, and I will blot out their names 
fro?n tender heaven, and I will make of thee a nation 
great and wonderful and numerous more than this. 
And Moses said : Nay, not so, Lord. Forgive this 
people their sin, or blot me also out of the book of the 
living. O mighty love ! O unsurpassable perfec- 
tion ! The servant is bold with his Master ; he 
asketh forgiveness for the multitude, or he demand- 
eth that himself also be blotted out with them. 

54. Who therefore is noble among you ? Who 
is compassionate ? Who is fulfilled with love ? Let 
him say : If by reason of me there be faction and 
strife and divisions, I retire, I depart, whither ye 
will, and I do that which is ordered by the people ; 
only let the flock of Christ be at peace with its duly 
appointed presbyters. He that shall have done this, 
shall win for himself great renown in Christ, and 
every place will receive him; for the earth is the 
Lord's and the fullness thereof. Thus have they done 
and will do that live as citizens of that kingdom of 
God which bringeth no regrets. 

55. But, to bring forward examples of Gentiles 
also : Many kings and rulers, when some season 
of pestilence pressed upon them, being taught by 
oracles, have delivered themselves over to death, 
that they might rescue their fellow citizens through 
their own blood. Many have retired from their 
own cities, that they might have no more seditions. 
We know that many among ourselves have delivered 
themselves to bondage, that they might ransom oth- 
ers. Many have sold themselves to slavery, and, 
receiving the price paid for themselves, have fed 
others. Many women, being strengthened through 
the grace of God, have performed many manly 
deeds. The blessed Judith, when the city was be- 
leaguered, asked of the elders that she might be suf- 



56 THE APOSTOLIC FATHERS. 

fered to go forth into the camp of the aliens. So 
she exposed herself to peril and went forth for love 
of her country and of her people which were be- 
leaguered ; and the Lord delivered Holophernes 
into the hands of a woman. To no less peril did 
Esther also, who was perfect in faith, expose her- 
self, that she might deliver the twelve tribes of Isra- 
el, when they were on the point to perish. For 
through her fasting and her humiliation she entreat- 
ed the all-seeing Master, the God of the ages ; and 
he, seeing the humility of her soul, delivered the 
people for whose sake she encountered the peril. 

56. Therefore let us also make intercession for 
them that are in any transgression, that forbearance 
and humanity may be given them, to the end that 
they may yield, not unto us, but unto the will of 
God. For so shall the compassionate remembrance 
of them with God and the saints be fruitful unto 
them, and perfect. Let us accept chastisement, 
whereat no man ought to be vexed, dearly beloved. 
The admonition which we give one to another is 
good and exceeding useful; for it joineth us unto 
the will of God. For thus saith the holy word : 
The Lord hath indeed chastened me, and hath not de- 
livered me over mito death. For whom the Lord lov- 
eth he chasteneth, and scourgeth every son whom he 
receiveth. For the righteous, it is said, shall chasten 
me in mercy and shall reprove me, but let not the mercy 
of sinners anoint my head. And again he saith : 
Blessed [quoting Job v. 17-26]. Ye see, dearly be- 
loved, how great protection there is for them that 
are chastened by the Master ; for, being a kind fa- 
ther, he chasteneth us to the end that we may obtain 
mercy through his holy chastisement. 

57. Ye therefore that laid the foundation of the 
sedition, submit yourselves unto the presbyters and 
receive chastisement unto repentance, bending the 
knees of your heart. Learn to submit yourselves, 



CLEMENT OF ROME. 57 

laying aside the arrogant and proud stubbornness 
of your tongue. For it is better for you to be found 
little in the flock of Christ and to have your name 
on God's roll than to be had in exceeding honor 
and yet be cast out from the hope of him. For thus 
saith the All-virtuous Wisdom : Behold [quoting 
Prov. i. 23-33]. 

58. Let us therefore be obedient unto his most 
holy and glorious name, thereby escaping the threat- 
enings which were spoken of old by the mouth of 
wisdom against them which disobey, that we may 
dwell safely, trusting in the most holy name of his 
majesty. Receive our counsel, and ye shall have 
no occasion of regret.- For as God liveth, and the 
Lord Jesus Christ liveth, and the Holy Spirit, who 
are the faith and the hope of the elect, so surely 
shall he, who with lowliness of mind and instant in 
gentleness hath without regretfulness performed the 
ordinances and commandments that are given by 
God, be enrolled and have a name among the num- 
ber of them that are saved through Jesus Christ, 
through whom is the glory unto him for ever and 
ever. Amen. 

59. But if certain persons should be disobedient 
unto the words spoken by him through us, let them 
understand that they will entangle themselves in no 
slight transgression and danger ; but we shall be 
guiltless of this sin. And we will ask, with in- 
stancy of prayer and supplication, that the Creator 
of the universe may guard intact unto the end the 
number that hath been numbered of his elect 
throughout the whole world, through his beloved 
son Jesus Christ, through whom he called us from 
darkness to light, from ignorance to the full knowl- 
edge of the glory of his name. 

Grant unto us, Lord, that we may set our hope 
on thy name, which is the primal source of all crea- 
tion, and open the eyes of our hearts, that we may 



58 THE APOSTOLIC FATHERS. 

know thee, who alone abidest Highest in the highest, 
Holy in the holy ; who lay est low the insole?ice of the 
proud ; who scatter est the imaginings of nations j who 
settest the lowly on high, and br ingest the lofty low j 
who makest rich and makest poor ; who killest and 
makest alive ; who alone art the Benefactor of spir- 
its and the God of all flesh ; who lookest i?tto the 
abysses j who scannest the works of man; the Suc- 
cor of them that are in peril, the Saviour of them 
that are in despair ; the Creator and Overseer of 
every spirit ; who multipliest the nations upon earth, 
and hast chosen out from all men those that love 
thee through Jesus Christ, thy beloved son, through 
whom thou didst instruct us, didst sanctify us, didst 
honor us. We beseech thee, Lord and Master, to 
be our help and succor. Save those among us who 
are in tribulation; have mercy on the lowly; lift, 
up the fallen; show thyself unto the needy; heal 
the ungodly ; convert the wanderers of thy people ; 
feed the hungry ; release our prisoners ; raise up 
the weak; comfort the faint-hearted. Let all the 
Gentiles know that thou art God alone, and Jesus 
Christ is thy son, and we are thy people and the sheep 
of thy pasture. 

60. Thou through thine operations didst make 
manifest the everlasting fabric of the world. Thou, 
Lord, didst create the earth. Thou that art faith- 
ful throughout all generations, righteous in thy judg- 
ments, marvelous in strength and excellence, thou 
that art wise in creating and prudent in establishing 
that which thou hast made, that art good in the 
things which are seen and faithful with them that 
trust on thee, pitiful and compassionate, forgive us 
our unrighteousnesses and our transgressions and 
shortcomings. Lay not to our account every sin 
of thy servants and thine handmaids, but cleanse 
us with the cleansing of thy truth, and guide our 
steps to walk in holiness and righteousness and sin- 



CLEMENT OF ROME. 59 

gleness of heart, and to do such things as are good 
and well pleasing in thy sight and in the sight of our 
rulers. Yea, Lord, make thy face to shine upon us 
in peace for our good, that we may be sheltered by 
thy mighty hand and delivered from every sin by 
thine uplifted arm. And deliver us from them that 
hate us wrongfully. Give concord and peace to us 
and to all that dwell on the earth, as thou gavest 
to our fathers, when they called on thee in faith 
and truth with holiness, that we may be saved, while 
we render obedience to thine almighty and excel- 
lent name, and to our rulers and governors upon 
the earth. 

61. Thou, Lord and Master, hast given them 
the power of sovereignty through thine excellent 
and unspeakable might, that we, knowing the glory 
and honor which thou hast given them, may submit 
ourselves unto them, in nothing resisting thy will. 
Grant unto them therefore, O Lord, health, peace, 
concord, stability, that they may administer the 
government which thou hast given them without 
failure. For thou, O Heavenly Master, King of the 
ages, givest to the sons of men glory and honor and 
power over all things that are upon the earth. Do 
thou, Lord, direct their counsel according to that 
which is good and well pleasing in thy sight, that, 
administering in peace and gentleness with godli- 
ness the power which thou hast given them, they 
may obtain thy favor. O thou, who alone art able 
to do these things and things far more exceeding 
good than these for us, we praise thee through the 
High Priest and Guardian of our souls, Jesus Christ, 
through whom be the glory and the majesty unto 
thee both now and for all generations, and for ever 
and ever. Amen. 

62. As touching those things which befit our 
religion and are most useful for a virtuous life to 
such as would guide their steps in holiness and 



60 THE APOSTOLIC FATHERS. 

righteousness, we have written fully unto you, breth- 
ren. For concerning faith and repentance and 
genuine love and temperance and sobriety and pa- 
tience we have handled every argument, putting 
you in remembrance that ye ought to please Al- 
mighty God in righteousness and truth and long- 
suffering with holiness, laying aside malice and pur- 
suing concord in love and peace, being instant in 
gentleness ; even as our fathers, of whom we spake 
before, pleased him, being lowly-minded toward 
their Father and God and Creator and toward all 
men. And we have put you in mind of these 
things the more gladly, since we knew that we were 
writing to men who are faithful and highly account- 
ed, and have diligently searched into the oracles of 
the teaching of God. 

63. Therefore it is right for us to give heed to 
so great and so many examples, and to submit the 
neck, and, occupying the place of obedience, to 
take our side with them that are the leaders of our 
souls, that ceasing from this foolish dissension we 
may attain unto the goal which lieth before us in 
truthfulness, keeping aloof from every fault. For 
ye will give us great joy and gladness, if ye render 
obedience unto the things written by us through 
the Holy Spirit, and root out the unrighteous anger 
of your jealousy, according to the entreaty which 
we have made for peace and concord in this letter. 
And we have also sent faithful and prudent men 
that have walked among us from youth unto old 
age unblamably, who shall also be witnesses between 
you and us. And this we have done that ye might 
know that we have had, and still have, every solici- 
tude that ye should be speedily at peace. 

64. Finally, may the All-seeing God and Master 
of spirits and Lord of all flesh, who chose the Lord 
Jesus Christ, and us through him for a peculiar 
people, grant unto every soul that is called after his 



CLEMENT OF ROME. 61 

excellent and holy name faith, fear, peace, patience, 
long-suffering, temperance, chastity, and soberness, 
that they may be well pleasing unto his name 
through our High Priest and Guardian Jesus Christ, 
through whom unto him be glory and majesty, 
might and honor, both now and for ever and ever. 
Amen. 

65. Now send ye back speedily unto us our 
messengers Claudius Ephebus and Valerius Bito, 
together with Fortunatus also, in peace and with 
joy, to the end that they may the more quickly re- 
port the peace and concord which is prayed for 
and earnestly desired by us, that we also may the 
more speedily rejoice over your good order. 

The grace of our Lord Jesus Christ be with you 
and with all men in all places who have been called 
by God, and through him, through whom is glory 
and honor, power and greatness, and eternal domin- 
ion, unto him, from the ages past and for ever and 
ever. Amen. 



CLEMENTINE LITERATURE. 

Besides the letters ascribed to Clement, three 
works of considerable size have borrowed the sanc- 
tion of his name : the " Clementine Homilies/* the 
"Recognitions of Clement/' and the "Apostolical 
Constitutions." The two former of these are sim- 
ply two recensions of the same work, which is a re- 
ligious romance embodying what purport to be dis- 
courses of the Apostle Peter. It is evidently an Ebi- 
onitic production, that is, a work of that branch of 
the church which retained so strong a Jewish charac- 
ter as to be deemed heretical by Catholic Christians. 
Its date is variously estimated from the middle of 
6 



62 THE APOSTOLIC FATHERS. 

the second to the middle of the third century. 
Scholars differ as to which of the present forms was 
prior, and as to whether or not both were rewritten 
from some more primitive document. On the sup- 
position that they were so rewritten, the original 
must recede very near to the earlier date named. 
Of the two, the " Homilies " are the more heretical, 
an effort having evidently been made to bring the 
" Recognitions " into harmony with the teachings 
of the church. Save in details the narrative of 
both the forms is the same. 



THE STORY OF THE RECOGNITIONS. 

Clement, a Roman citizen pondering the myste- 
ries of life, falls into great perplexity, and deter- 
mines to go to Egypt to make inquiry as to the 
immortality of the soul. About this time tidings 
come to Rome of a certain One in Judea who is 
preaching of the kingdom of God, and soon a dis- 
ciple of His, Barnabas, appears and proclaims the 
Gospel, which induces Clement to set out for Judea. 
[The " Homilies " make Clement and Barnabas 
meet at Alexandria, whither Clement had been 
driven by adverse winds.] 

Coming to Caesarea, Clement is introduced to 
Peter, who, under the direction of the other apos- 
tles who have just been driven from Jerusalem, has 
come there to oppose Simon Magus. A public dis- 
cussion has been arranged ; but, it being delayed for 
a time, Peter discourses to Clement on the prepara- 
tory Jewish dispensation, the coming and rejection 
of the true Prophet, and the recent history of the 
church. [In the "Homilies" this instruction to 
Clement is different, being of an esoteric nature, 



CLEMENT OF ROME. 63 

and declaring the text of Scripture (0. T.) to be 
corrupt.] The disputation with Simon lasts three 
days, after which Simon flies. Peter determines to 
follow him to the Gentile world. Having ordained 
Zaccheus bishop of Caesarea, and having baptized 
ten thousand converts, he sets out for Tripolis, first 
sending before him twelve men to prepare the way. 
Two of the converts are Niceta and Aquila, who 
had been followers of Simon. Peter goes by way 
of Dora to Tripolis, and after preaching there three 
months, and baptizing many converts, he goes on 
toward Antioch. [The " Homilies," having given 
only part of the discussion, say that Simon flies to 
Tyre; that Clement, Niceta, and Aquila are sent 
thither by Peter ; that Clement has a discussion with 
Appion on mythology; that Peter then comes by 
way of Tyre, Sidon, and Berytas to Tripolis.] Jour- 
neying from Tripolis, Clement relates to Peter his 
family history. In his youth his mother, having 
had a warning vision, had sailed away from Rome 
with his infant twin brothers, and had never been 
heard from afterward. His father, going in search 
of them, had never returned, so that he was now 
alone in the world. Soon after this Peter and 
Clement make an excursion to the island of Aradus, 
where a beggar woman, telling the story of her life, 
proves to be Clement's mother. Resuming their 
journey, they come to Laodicea, the mother accom- 
panying them. Here the repetition of her story 
leads to the recognition of Niceta and Aquila as 
the twin brothers of Clement, who, after they had 
been shipwrecked with their mother, had been 
picked up and sold as slaves. After this Peter and 
the three brothers meet on the sea-shore an old 
man poorly clad, who yet proves to be very learned, 
and who enters into a discussion with the Christians 
which continues several days. His favorite doc- 
trine is that of genesis, a doctrine of fates, in illus- 



64 THE APOSTOLIC FATHERS, 

tration of which he tells the story of his own life ; 
how, owing to a certain conjunction of the stars, his 
wife had been compelled to commit adultery with a 
slave, and to sail away to meet her death by ship- 
wreck. This leads to explanations and another 
recognition, the old man proving to be Faustinianus, 
the husband and father of the long separated fami- 
ly. After this we have a discourse by Clement on 
the heathen mythology, and then an account of the 
transformation of Faustinianus by the magic of 
Simon Magus, so that his face is the counterpart 
of Simon's. Peter, after using this false appearance 
to work harm to Simon, restores to Faustinianus his 
own face ; the latter is baptized, and all ends hap- 
pily. [In the " Homilies " the main disputation be- 
tween Peter and Simon occurs here at Laodicea, 
Clement's father acting as umpire.] 

This narrative as it appears in the " Homilies " 
is preceded by two letters : one from Peter to 
James, saying that the teachings of the book are to 
be withheld from the multitude ; and one from 
Clement to James, announcing Peter's martyrdom 
and his own succession to the bishopric of Rome. 



DOCTRINE OF THE WORKS. 

Both are Ebionitic, but the " Homilies " are the 
more pronounced. Judaism and Christianity, ac- 
cording to the " Homilies," are substantially the 
same ; to receive either Moses or Christ is sufficient. 
In the "Recognitions" both must be received. 
The " Homilies " reject sacrifices utterly, declaring 
the passages of Scripture favoring them to be cor- 
rupt. The " Recognitions " say that sacrifices were 



CLEMENT OF ROME. 65 

divinely prescribed until the true Prophet should 
replace them by baptism. The " Homilies " say 
that the true Prophet had been incarnate repeated- 
ly, first in Adam and lastly in Jesus. The " Recog- 
nitions " only teach that he had revealed himself 
to and inspired other holy men. The dignity of 
Christ is greater here than in the " Homilies " ; but 
neither work gives Him the New Testament rank. 

These works have been deemed of great impor- 
tance by writers of the Tubingen school,' as con- 
tributing to their theory that the primitive Chris- 
tianity was extremely Judaistic (Petrine), and that, 
after a sharp contest, it was supplanted by the pres- 
ent (Pauline) faith. 



THE APOSTOLICAL CONSTITUTIONS. 

The " Apostolical Constitutions " is a collection 
of ecclesiastical regulations purporting to come from 
the Apostles. It is composed of eight books, not 
all of like origin. Their value has been very vari- 
ously estimated. Whiston claimed that they were 
u the most sacred of the canonical books of the New 
Testament, ,, having been " delivered at Jerusalem, 
and in Mt. Sion, by our Saviour to the eleven apos- 
tles there assembled after the resurrection"; while 
most writers bring their date down into the neigh- 
borhood of the Nicene age, and some place it as 
late as the fifth and sixth centuries. There are 
three parts to the work: 1, the first six books; 2, 
the seventh book ; and 3, the eighth book. Book 
seventh is thought to be a rewriting of books first to 



66 THE APOSTOLIC FATHERS. 

sixth, perhaps as a summary or appendix. Book 
eighth has been identified by Bunsen with the work 
of Hippolytus on "Gifts." At the close of this 
book are found 



THE APOSTOLICAL CANONS. 

These are a collection of fifty (Western Church) 
or eighty -five (Eastern Church) ecclesiastical can- 
ons, purporting to come from the Holy Apostles. 
The Eastern Church regards them as genuine and 
authoritative ; the Roman Church does not. Their 
compilation in the present form dates from a. d. 500 
in the West, and from a. d. 550 in the East. As to 
the origin of their contents, opinions differ. Bishop 
Beveridge, a conservative writer, while not claim- 
ing their apostolic origin, contended that they were 
the decrees of synods of the latter part of the sec- 
ond or early part of the third century, and that 
they were formed into a codex in the third century. 
Von Drey thinks the fifty canons were collected in 
the early part of the fifth century, partly from de- 
crees of Post - Nicene councils, partly from the 
" Constitutions," the other thirty-five canons having 
been added later. 



IGNATIUS OF ANTIOCH. 

The evident antiquity of certain of the so-called 
Ignatian letters, and the important place which these 
letters have held in ecclesiastical discussions, have 



IGNATIUS OF ANTIOCH. 67 

given to Ignatius himself a prominence which he 
would not otherwise hold. This father, as we learn 
from Eusebius, was the second bishop of Antioch 
after Peter. We know nothing certain of his history, 
save that of his last days, though the "Acts of Mar- 
tyrdom'' declare that he was a disciple of the Apos- 
tle John. " Tradition says [Euseb., " Eccl. Hist.," 
iii. 36] that he was sent away from Syria to Rome, 
and was cast as food to wild beasts, on account of his 
testimony to Christ ; and that being carried through 
Asia under a most rigid custody, he fortified the 
different churches in the cities where he tarried by 
his discourses and exhortations, particularly caution- 
ing them against the heresies which even then were 
springing up and prevailing. He exhorted them to 
adhere firmly to the tradition of the apostles ; which, 
for the sake of greater security, he deemed it neces- 
sary to attest by committing it to writing." Euse- 
bius mentions by name seven epistles — to the 
Ephesians, the Magnesians, the Trallians, the Ro- 
mans, the Philadelphians, the Smyrneans, and to 
Polycarp — which he says were written by Ignatius, 
on his way to Rome. For the particulars of his 
martyrdom, we have only the questionable testi- 
mony of the "Acts of Martyrdom of Ignatius," of 
which we have no trace before the sixth century, 
though Irenseus refers to the fact of his having 
been condemned to the wild beasts. The date 
most commonly assigned to the martyrdom is Dec. 
20, a. d. 116. The legends as to Ignatius's having 
been taken into Christ's arms when a child, and as 
to his having had a vision of angels singing anti- 
phonally to the Holy Trinity, are only legends. . 



68 THE APOSTOLIC FATHERS. 

The Ignatian epistles have long been divided 
into two classes, known as the genuine and the 
spurious epistles. The former class has common- 
ly embraced the seven letters mentioned by Euse- 
bius, and these are known to us, in Greek, in two 
forms, the longer and the shorter recensions. Of 
these, the first was the earlier known to modern 
scholars ; but the manifest corruption of the text 
led to researches by Archbishop Usher, which re- 
sulted in the discovery, first of two Latin texts, and 
then of a Greek text, of the shorter recension. These 
were published, the Latin in 1644 by Usher, and 
the Greek in 1646 by Vossius; and in time they 
had come to be regarded by most scholars as the 
genuine letters of Ignatius, the longer form being 
looked upon as an interpolation. After two hun- 
dred years, however, a new discovery was made, 
which again left the " Ignatian question " an open 
one. This was the finding at a Nitrian convent in 
1843 of two very ancient Syriac manuscripts of the 
Ignatian epistles. Instead of the seven epistles of 
the Vossian collection, these manuscripts contained 
only three, the epistles to Polycarp, to the Ephe- 
sians, and to the Romans, and these in a shorter 
form than that of the Greek collection. These three 
were confidently claimed by their first editor, Cure- 
ton, and by Bunsen, who also edited them, to be 
the epistles of Ignatius, as opposed to the seven 
Vossian epistles. Into the discussion which this 
claim awakened, or into the more recent discus- 
sions which have followed upon the discovery of an 
Armenian translation from the Syriac of all seven 
of the epistles, it is not needful here to enter. It 



IGNA TJUS OF ANTIOCH. 69 

is sufficient to say that, in preparing this book, the 
judgment of Bishop Lightfoot, as expressed in his 
review of " Supernatural Religion," has been deemed 
a safe one. This judgment was that the three Cure- 
tonian epistles might be confidently received as 
genuine, and that the seven Vossian epistles might 
be looked upon as authoritative for the middle of 
the second century. Guided by this principle, our 
text presents, as the indisputably genuine works of 
Ignatius, the three short or Syriac epistles. Bun- 
sen's translation has been preferred to the Cure- 
tonian, and is given without change. 

THE THREE EPISTLES OF ST. IGNATIUS. 

A. — The Epistle to Polycarp, 

Ignatius [who also is Theophoros] to Polycarp, 
overseer of the Smyrneans, who rather is overseen 
by God the Father and the Lord Jesus Christ, much 
greeting. 

1. Heartily welcoming thy mind, which in God 
is founded as upon an immovable rock, I praise 
God the more abundantly for having been account- 
ed worthy to behold thy unblamable countenance, 
of which may I have to rejoice in God ! I beseech 
thee, by the grace with which thou art clothed, that 
thou add to thy course, and exhort all men to be 
saved. Make thy office to be respected with all 
diligence both of body and spirit. Be careful for 
unanimity, than which there is nothing more excel- 
lent. Bear all men even as the Lord beareth thee. 
Have patience with all in love, even as thou doest. 
Be instant in prayer. Ask for more understanding 
than thou hast. Watch, for thou hast already a 
spirit that sleepeth not. Speak to every one accord- 



70 THE APOSTOLIC FA THERS. 

ing to the manner in which God speaketh. Bear 
the infirmities of all men like a perfect athlete ; for 
where there is much labor, much also is the gain. 
If thou love the good disciples only, thou hast no 
grace ; rather subdue by meekness those who are 
evil. All wounds are not healed by one salve. 
Allay paroxysm by embrocation. Be wise as the 
serpent in everything, and harmless as the dove. 
For this reason art thou both of flesh and of spirit, 
that thou mayest be persuasive as to those things 
which appear to thee before thy face, and mayest 
ask for the things invisible that they may be revealed 
to thee, in order that thou mayest be deficient in 
nothing and mayest abound in all gifts ; which it is 
time thou shouldest pray for, as the pilot for the 
wind* and as he who is tossed by the tempest for 
the harbor, that thou mayest attain God. Be vigi- 
lant as God's athlete. The meed is incorruptibility 
and life eternal, of which things thou also art per- 
suaded. In everything I pledge for thy soul myself 
and my bonds, which thou hast loved. Let not 
those confound thee who, appearing worthy of truth, 
teach strange doctrines. Stand in the truth like an 
anvil which is struck, for it becomes a great athlete 
to be struck and to conquer. More especially on 
God's account it behooveth us to endure every- 
thing, that he also may endure us. Be careful more 
than thou art. Be discerning of the times. Expect 
him who is above times, him to whom there are no 
times, him who is unseen, him who for our sakes 
became seen, him who. is impalpable, him who is 
without suffering, him who for our sakes suffered, 
him who for our sakes endured everything in every 
form. 

2. Let not the widows be neglected; after our 
Lord be thou their guardian. Let nothing be done 
without thy will, neither do thou anything without 
the will of God ; nor indeed doest thou. Stand 



IGNATIUS OF ANTIOCH. 71 

well. Let the meetings be more frequent ; seek to 
know every man personally. Despise not the slaves, 
male and female, neither let them be puffed up ; 
but as for the glory of God let them work more, 
that they may be meet for that more excellent lib- 
erty which is of God. Let them not desire to be 
redeemed from the common stock, that they may 
not be found the slaves of lust. Fly the coquetting 
women, but the more hold converse with the aged 
matrons. Say to my sisters that they love the Lord, 
and that they be content with their husbands in 
body and spirit. Likewise charge my brothers in 
the name of our Lord Jesus Christ, that they love 
their wives as the Lord his church. If a man be 
able to continue in chastity of body for the honor 
of our Lord, let him continue without boasting; if 
he boast, he is lost : if he have made it known to 
anybody except the bishop, he is gone into perdi- 
tion. It is becoming to men and women who marry, 
that they be married by the counsel of the bishop, 
that the marriage may be made according to the 
Lord and not according to lust. Let everything be 
done for the honor of God. 

3. Keep ye to the bishop, that God also may 
keep to you. I pledge my soul for those who are 
subject to the bishop and the presbyters and dea- 
cons : may my portion with God be with them ! 
Labor together, struggle together, run together, go to 
sleep together, rise together as God's stewards and 
intimate friends and ministers. Please him under 
whom you serve, from whom you also receive the 
wages. Let no man be found a deserter. Let your 
baptism be to you as armor, and faith as a helmet, 
and love as a spear, and patience as a panoply. Let 
your credit be your good works, that ye may get 
paid out what is worthy of you. Have patience in 
meekness as God has with you. May I have to re- 
joice in you at all times ! The Christian has not 



72 THE APOSTOLIC FA THERS. 

power over himself, but is in the service of God. I 
salute him who is deemed worthy to go to Antioch 
in my stead, as I charged thee. 

B. — The Epistle to the Ephesians. 

Ignatius [who also is Theophoros] to the church 
which is blessed in the greatness and fullness of the 
Father, to her who is preordained before the world 
to be for ever unto lasting and unchangeable glory, 
perfected and elected in a true purpose in the will 
of the Father of Jesus Christ our God ; to the most 
blissworthy church which is in Ephesus, all hail in 
Jesus Christ in pure joy ! 

i. Since I have received in God that much-loved 
manifestation which you have rightmindedly made 
according to the faith and love in Jesus Christ our 
Saviour, because, as those who imitate God, you 
have been excited in your blood fully to accomplish 
the Godlike work ; for when you had heard that I 
was bound and prevented from visiting you on ac- 
count of our common name and hope, trusting in 
your prayer (to obtain) to be thrown among the 
beasts at Rome, in order that by achieving this I 
might be enabled to be a disciple of God, you have 
made haste to see me — since, therefore, I have in 
the name of God received the visit of all of you in 
the person of ons, nay, who in unspeakable love is 
your bishop — and I pray in Jesus Christ that you 
may love him and that you may all be like him, for 
blessed is he who has vouchsafed you to be worthy 
of having such a bishop — since, then, love does not 
allow me to be silent toward you, on this account I 
have chosen to exhort you to conform to the will 
of God. For when no lust worketh in you with 
power to torment you, ye live according to God. 
Your off-scouring is also your sanctification, O Ephe- 
sians ! Ye of that church which is renowned in the 



IGNA T/[/S OF ANTIOCH. 73 

world ! Carrial men can not do spiritual things, 
nor spiritual men carnal things; just as faith can 
not do the things of unbelief, nor unbelief those of 
faith. But even the works you do according to the 
flesh are spiritual works ; for you do all in Jesus 
Christ, prepared as you are for the building of God 
the Father, carried up to the height through the 
engine of Jesus Christ which is the cross, using the 
Holy Spirit as the rope, while faith is the pulley 
and love the way carrying up to God. 

2. As to other men, pray for them — for there is 
hope of their repenting — that they may be partakers 
of God. Give them opportunity of becoming your 
disciples even by your works. Against their lofty 
words put humility, and against their blaspheming 
meekness in constant prayers, against their seduc- 
tion firmness in the faith, against their violence 
mildness ; not striving to imitate them. But by 
meekness let us strive to be imitators of the Lord, 
than whom who was ever more wronged ? or de- 
prived ? or depressed ? For it is not a question of 
promise, but whether one be found in the strength 
of faith even unto the end. Rather than to speak 
and to be nothing, it is better to be silent and to 
be something, in order that one may work by what 
one speaks, and may be known by what one is silent 
about. 

3. My spirit boweth down before the cross, 
which is a scandal to the unbelieving, but to us sal- 
vation and life eternal. Thus were hidden from 
the prince of this world the virginity of Mary, and 
the birth and death of the Lord ; three shouting 
mysteries were operated in God's quietness. From 
the appearance of the star and the manifestation 
thereby of the Son, every magic power disappeared, 
and every bond was dissolved, and the old king- 
dom, and the ignorance of wickedness perished. 
From that time everything was put in commotion, 



74 THE APOSTOLIC FATHERS. 

because the dissolution of death was meditated, and 
what was ordained with God took its beginning. 

C. — The Epistle to the Romans. 

Ignatius [who also is Theophoros] to the church 
which has found mercy by the greatness of the Fa- 
ther most high, to her who presides in dignity over 
the country of the Romans, to her who is worthy 
of God and is worthy of her honorable position, 
worthy of being called blessed, worthy of praise and 
worthy that her prayer be heard, who excelleth be- 
fore all in love, and hath Christ for her law blame- 
lessly, much greeting! 

i. Having long since prayed to God that I 
might be worthy to see your God-worthy faces, I 
now hope that I shall salute you, being bound in 
Jesus Christ, if it be God's will that I should be 
deemed worthy of God to the end. For the begin- 
ning has been well disposed, if I attain to receive 
without hindrance my portion at last by suffering. 
For I am fearful of your love, lest it should injure 
me. For to you it is easy to do whatsoever you 
please ; but for me, it is difficult that I should at- 
tain God, if indeed you do not spare me. For I 
shall not have such opportunity to attain God ; nor 
will ye, if ye now be silent, ever have the benefit of 
a better work. If ye keep silence about me, I shall 
become God's speech ; but if ye love my body, I 
shall be again an echo of myself. Do not try to 
give me anything better than this, that I should be 
sacrificed to God whilst the altar is prepared, that 
ye, becoming a loving choir, may praise the Father 
in Christ Jesus that he deemed the bishop worthy 
to be God's, when he called him from the rising of 
the sun to the setting. It is good that I should set 
from the world to God, that I may rise into him. 
Ye have never envied any man. Ye have taught 



IGNA TIUS OF ANTIOCH. 75 

others. Only pray for strength from within and 
from without, that I may not only speak, but also 
may will ; that I may not be called only a Chris- 
tian, but also may be found to be one : for if I am 
found to be, I am also fit to be called, faithful even 
when not appearing in the world. Nothing, in- 
deed, that is only appearing is good : for Christian- 
ity is not a work of persuasion, but of high-mind- 
edness, when hated by the world. 

2. I write to the churches, and I declare to all, 
that willingly I die for God, if it be that you hinder 
me not. I beg of you, do not become to me an un- 
seasonable love. Let me be of the beasts, by whose 
means I am enabled to obtain God. I am God's 
wheat, and by the teeth of the beasts am I ground, 
that I maybe found God's pure bread. Rather en- 
treat kindly the beasts that they may be a grave for 
me, and may leave nothing of my body ; that not 
even when I am fallen asleep, I may be a burden 
upon any man. Then I shall be in truth a disciple 
of Jesus Christ, when the world seeth not even my 
body. Supplicate our Lord for me, that by these 
instruments I may be found a sacrifice to God. I 
am not commanding you like Peter and Paul : they 
were apostles, I am a condemned convict ; they 
were free, I am hitherto a slave. But if I suffer, I 
am a freed man of Jesus Christ, and I shall rise 
from the dead, in him, a free man. 

3. And now, since I am in bonds, I learn to 
desire nothing. From Syria to Rome I am cast 
among beasts, by sea and by land, by night and by 
day ; since I am bound between ten leopards, who 
get worse when I do good to them. But by their 
ill treatment I am furthered in my apprenticeship : 
still by that I am not justified. May I have to 
rejoice of the beasts prepared for me ! and I pray 
that they may be found ready for me, and I will 
kindly entreat them quickly to devour me, and not, 



76 THE APOSTOLIC FA THERS. 

as they have done to some, being afraid of them, to 
keep from touching me. ' And should they not be 
willing, I will force them. 

4. Pardon me : what is expedient for me, I know 
myself. Let nothing envy me, neither things visi- 
ble nor invisible, that I may attain Jesus Christ. 
Fire and the cross, scattering of the bones and the 
array of the beasts, the mutilation of the limbs and 
the grinding of the whole body — hard torments of 
the devil ! — let them come upon me, if only I may 
attain Jesus Christ. The pains of child-birth await 
me : my love is crucified, and there is no fire in 
me to love matter. I do not desire the food of 
corruption, nor the desires of this world. The 
bread of God I seek, which is the body of Christ ; 
and as drink I seek his blood, which is love incor- 
ruptible. 

5. My spirit saluteth you, and the love of the 
churches which have received me as for the name 
of Jesus Christ. For also those who are not bodily 
near to the road accompanied me in every city. 
And now that I am near to Rome, I meditate many 
things in God ; but I moderate myself, that I may 
not perish through boasting; for now it is becom- 
ing in me that I should fear the more abundantly, 
and should not look to those that puff me up. For 
those who say to me " Martyr," scourge me : it is 
true that I desire to suffer, but I do not know if I 
be worthy. For my zeal is not apparent to many, 
but it wars within me. I want, therefore, meek- 
ness ; because by that the prince of this world is 
made powerless. I am able to write to you heaven- 
ly things ; but I fear lest I should do you harm 
(pardon me), that, not being able to take it in, you 
might be choked. For even I, for being in bonds 
and able to know heavenly things, and the places 
of angels and the station of powers and the things 
visible and invisible, am for all that not a dis- 



POLYCARP OF SMYRNA. 77 

ciple : for I lack much of being perfected for God. 
Farewell to the end, in the patience of Jesus 
Christ. 



POLYCARP OF SMYRNA. 

If Clement attracts us by a certain vague grand- 
eur of his person, if Ignatius invites our attention 
by the sharp outlines of his ecclesiastical teachings, 
Polycarp of Smyrna compels our regard by the 
unique importance of his position. For his life 
spans with one grand arch the entire chasm of his- 
toric uncertainty which appears in our accounts of 
the early church. One firm abutment rests upon 
the Apostle John, the other, as secure, rests upon 
the well-known Irenaeus ; and over this solid struc- 
ture is borne down in security the stream of apos- 
tolic traditions. In vain did the# turbid waters of 
the second-century heresies seek to pollute the 
stream ; in vain do modern scholars contend that 
the stream which reached Irenaeus was one of min- 
gled waters, flowing from diverse fountains. Ire- 
naeus himself says, Nay, it was one stream, flowing 
from one source over this single life. 

Irenaeus, having been the pupil of Polycarp, 
gives testimony of him which is entirely trustworthy. 
In a letter to an early companion he says : " For I 
remember the occurrences of those days better than 
the more recent ; so that I can tell even the spot 
in which the blessed Polycarp sat and conversed, 
and his outgoings and incomings, and the character 
of his life, and the form of his body, and the con- 



78 THE APOSTOLIC FATHERS. 

versations which he held with the multitude ; and 
how he related his familiar intercourse with John 
and the rest who had seen the Lord, and how he 
rehearsed their sayings, and what things they were 
which he had heard from them with regard to the 
Lord and his miracles and teaching. All these 
things Polycarp related in harmony with the writ- 
ings, as having received them from the eyewitnesses 
of the Word of life. These things then I was in 
the habit of eagerly hearing through the mercy 
given me by God, storing them up, not on paper, 
but in my heart." Again he says : " And Polycarp, 
who was not only instructed by apostles, and had 
intercourse with many who had seen Christ, but 
was also appointed for Asia by apostles, in the 
church that is in Smyrna, an overseer, whom also 
we have seen in the beginning of our life, for he re- 
mained a long time and at an exceeding old age, 
having borne his testimony gloriously and most 
notably, departed this life, always taught these 
things, which also he gave to the church, and which 
alone are true.' , He further gives account of Poly- 
carp's earnest opposition to the heretic Marcion ; 
also of his visit to Rome in the time of Anicetus, 
and the friendly variance of Polycarp and Anicetus 
with respect to the observance of Easter. 

In regard to the writings of his early teacher 
Irenaeus speaks explicitly. Alluding to certain doc- 
trines, he says : " This also can be proved from his 
letters which he (Polycarp) sent either to the neigh- 
boring churches, confirming them, or to some of 
the brethren, warning them and urging them on." 
Again : " There is also a letter of Polycarp 's written 



POLYCARP OF SMYRNA. 79 

to the Philippians, of a most satisfactory nature, 
from which also those who are willing and have a 
care about their salvation can learn the character 
of his faith, and the proclamation of the truth." 

How few characters of antiquity, whether secu- 
lar or ecclesiastical, have such testimony from an 
actual pupil to their person and works ! Surely, 
when we talk of Polycarp, we may feel ourselves to 
be upon historic ground. This apart from the tes- 
timony given in the " Martyrium of Polycarp," a 
document purporting to be a letter from the church 
at Smyrna to a neighboring church, giving an ac- 
count of the martyrdom of their bishop. This is 
the most ancient of all the Martyria, and has com- 
monly been regarded as a genuine work of the 
Smyrnean Church. It was so regarded by Euse- 
bius, who embodied most of it in his history. The 
account is a detailed one of how, in a time of per- 
secution, Polycarp was persuaded to leave the city, 
but, being betrayed by a servant, was brought back 
and put to death in the stadium, after having nobly 
confessed Christ. Various incidents of this story 
have been subjected to such adverse criticism that 
we may not safely press its accuracy in details ; yet 
both external and internal evidence lead to the 
opinion that in outline (even if largely interpolated) 
it is true. Certain chronological notes appended 
to this " Martyrium " by a later writer, though still 
a very early one, declare the martyrdom to have 
occurred in the spring-time of the proconsulship of 
Statius Quadratus. This is shown by the most 
recent investigations to have been in the year 155. 
This date, allowing him to have died at the age of 



80 THE APOSTOLIC FATHERS. 

eighty-six years, as given in the " Martyrium," 
would fix his birth in a. d. 69. Assigning the death 
of John to the very earliest conjectured date, Poly- 
carp must still have been of an age sufficient to com- 
prehend and hand down in their purity the teachings 
of John and the other apostles. These teachings, he 
told Irenaeus, were " in harmony with the writings " ; 
by which Irenaeus, who had substantially our canon, 
meant the Scriptures which we read to-day. 

The Epistle of Polycarp to the Philippians is, 
as we have seen, most satisfactorily attested, though 
certain chapters are known only in a Latin version. 
Its integrity has been questioned, the genuineness 
of chapter thirteen being denied ; but such scholars 
as Zahn (whose text has here been followed) and 
Lightfoot claim that the whole epistle is the work 
of Polycarp. Granting its integrity, its date can 
not be much later than a. d. 116, the time of Igna- 
tius's death. No other remains of Polycarp's writ- 
ings have come down to us. 

THE EPISTLE OF POLYCARP TO THE PHILIPPIANS. 

Polycarp and the presbyters that are with him 
to the church of God which is at Philippi : Mercy 
unto you, and peace from God Almighty, and the 
Lord Jesus Christ our Saviour, be multiplied. 

1. I rejoiced greatly with you, in our Lord Jesus 
Christ, that ye received the patterns of true love, 
and accompanied, as it behooved you, those who 
were bound with chains, the fitting ornament of 
saints, the crowns of those who are truly chosen of 
God and our Lord ; and that the firm root of your 
faith, which was preached from ancient times, re- 



POLYCARP OF SMYRNA, 81 

mains until now, and brings forth fruit to our Lord 
Jesus Christ, who suffered himself to be brought 
even to death for our sins : whom God raised up, 
having loosed the pains of death : in whom, not seeing, 
ye believe, with joy unspeakable and full of glory. 
Into which joy many desire to enter, knowing that 
by grace ye are saved, not of works, but by the will 
of God, through Jesus Christ. 

2. Wherefore, girding up your loins, serve God in 
fear and truth, laying aside all empty and vain 
speech, and the error of many, believing in him that 
raised up our Lord Jesus Christ from the dead, and 
gave him glory, and a throne at his right hand ; to 
whom all things in heaven and earth are subject ; 
whom every living creature worships; who comes 
to be the judge of the quick and the dead ; whose 
blood God shall require of them that believe not in 
him. But he that raised him up from the dead 
shall raise up us also, if we do his will, and walk in 
his commandments, and love the things which he 
loved ; abstaining from all unrighteousness, inor- 
dinate affection, love of money, evil speaking, false 
witness ; not rendering evil for evil, or railing for 
railing, or blow for blow, or curse for curse; but 
remembering what the Lord taught us, saying, Judge 
not, that ye be not judged ; forgive, and it shall be for- 
given unto you ; be merciful, that ye may obtain mercy : 
for with the measure that ye mete withal, it shall be 
measured to you again ; and that Blessed are the poor, 
and they that are persecuted for righteousness' sake ; 
for 'theirs is the kingdom of God. 

3. I have not assumed to myself, brethren, the 
liberty of writing to you those things concerning 
righteousness ; but ye yourselves before encouraged 
me. For neither can I, nor any other such as I am, 
come up to the wisdom of the blessed and renowned 
Paul, who, being among you, in the presence of 
those who then lived, taught with exactness and 



82 THE APOSTOLIC FATHERS. 

soundness the word of truth ; who in his absence 
also wrote an epistle to you, into which if ye dili- 
gently look, ye may be able to be edified in the faith 
delivered unto you, which is the mother of us all, be- 
ing followed with hope and led on by love, both 
toward God and Christ, and toward our neighbor. 
For if any one hath these things within himself, he 
hath fulfilled the law of righteousness ; for he that 
hath charity is far from all sin. 

4. But the love of money is the beginning of all 
evils. Knowing, therefore, that we brought nothing 
into the world, neither are we able to carry anything 
out, let us arm ourselves with the armor of righteous- 
ness, and teach ourselves first to walk in the com- 
mandment of the Lord : then also [teach] your 
wives [to walk] in the faith and love and purity 
which is given unto them, loving their own hus- 
bands in all truth, and kindly affectionate to all 
others equally in all temperance, and to bring up 
their children in the instruction and fear of God : 
[teach] that the widows be sober as to what con- 
cerns the faith of the Lord, praying without ceasing 
for all men, being far from all detraction, evil-speak- 
ing, false witness, love of money, and all evil ; know- 
ing that they are the altar of God, and that he sees 
all blemishes, and nothing is hid from him, either 
of words or thoughts, nor any of the secret things 
of the heart. 

5. Knowing, therefore, that God is not mocked, 
we ought to walk worthy both of his command and 
of his glory. In like manner the deacons must be 
blameless in the sight of his righteousness, as the 
ministers of God and Christ, and not of men : not 
false accusers, not double-tongued, not lovers of 
money, temperate in all things, compassionate, care- 
ful, walking according to the truth of the Lord, 
who became the servant of all ; whom if we please 
in this present world, we shall be made partakers 



POLYCARP OF SMYRNA. 83 

also of that which is to come, according as he hath 
promised to us that he will raise us from the dead : 
and that if we shall walk worthy of him, we shall 
also reign together with him, if we believe. In like 
manner the young men must be blameless in all 
things, above all taking care of their purity, and 
restraining themselves from all evil. For it is good 
to emerge out of the lusts which are in the world : 
for every lust warreth against the spirit ; and neither 
fornicators, nor effeminate, nor abusers of themselves 
with mankind shall inherit the kingdom of God, 
neither they which act foolishly. Wherefore, it is 
necessary that ye abstain from all these things, be- 
ing subject to the presbyters and deacons, as unto 
God and Christ. The virgins also should walk in 
a spotless and pure conscience. 

6. Let the elders also be compassionate, merci- 
ful to all, bringing back such as are in error, seek- 
ing out all those that are weak, not neglecting the 
widow or the fatherless, or the poor ; but providing 
always what is good in the sight of God and men- 
abstaining from all wrath, respect of persons, and 
unrighteous judgment ; being far from all covetous- 
ness ; not ready to believe anything against any ; 
not severe in judgment, knowing that we are all 
debtors in point of sin. If therefore we pray to the 
Lord that he would forgive us, we ought also to 
forgive. For we are before the eyes of our Lord 
and God, and must all stand before the judgment seat 
of Christ, and must every one give an account of him- 
self. Let us therefore so serve him, with fear and 
all reverence, as he himself hath commanded, and 
as the apostles who have preached the gospel unto 
us, and the prophets who have foretold the coming 
of our Lord [have taught us] : being zealous of 
what is good, abstaining from all offense, and from 
false brethren, and from those who bear the name 
of Christ in hypocrisy, who deceive vain men. 



\ 



84 THE APOSTOLIC FATHERS. 

7. For whosoever confesses not that Jesus Christ 
is co7?ie in the flesh is a?itichrist ; and whosoever con- 
fesses not the suffering of the cross is of the devil ; 
and whosoever perverts the oracles of the Lord to 
his own lusts, and says there is neither resurrection 
nor judgment, he is the first-born of Satan. Where- 
fore, leaving the vanity of many, and the false doc- 
trines, let us return to the word which was delivered 
to us from the beginning, watching unto prayer, and 
persevering in fasting; with supplication beseech- 
ing the all-seeing God not to lead us into temptation, 
as the Lord hath said, The spirit indeed is willing, 
but the flesh is weak. 

8. Let us therefore without ceasing hold stead- 
fastly to him who is our hope, and the earnest of 
our righteousness, even Jesus Christ, who bore our 
sins in his own body on the tree ; who did no sin, 
neither was guile found in his mouth ; but endured 
all for our sakes, that we might live through him. 
Let us therefore imitate his patience ; and if we 
suffer for his name, let us glorify him. For this 
example he hath given us by himself, and so we 
have believed. 

9. I exhort you all therefore to obey the word 
of righteousness, and exercise all patience, which 
ye have seen set forth before your eyes, not only in 
the blessed Ignatius, and Zosimus, and Rufus, but 
also in others among yourselves, and in Paul him- 
self, and the other apostles ; being confident of this, 
that all these have not run in vain, but in faith and 
righteousness ; and that they are gone to the place 
which was due to them, in the presence of the Lord, 
with whom also they suffered. For they loved not 
this present world, but him that died for us, and 
was raised again by God for our sake. 

L* 10. Stand therefore in these things, and follow 
the example of the Lord, being firm and immutable 
* From the Latin version. 



POLYCARP OF SMYRNA. 85 

in the faith, lovers of the brotherhood, lovers of 
one another, companions together in the truth, ex- 
hibiting toward each other the sweet reasonableness 
of the Lord, despising none. When it is in your 
power to do good, defer it not ; for charity deliver- 
eth from death. Be all of you subject one to anoth- 
er, having your conversation honest among the gentiles, 
that by your good works both ye yourselves may re- 
ceive praise, and the Lord may not be blasphemed 
through you. But woe to him by whom the name of 
the Lord is blasphemed. Wherefore teach all men 
sobriety, in which do ye also exercise yourselves. 

n. I am greatly afflicted for Valens, who was 
once made a presbyter among you ; that he should 
so little understand the place that was given unto 
him. Wherefore I admonish you that ye abstain 
from cupidity, and that ye be chaste and true 
of speech. Keep yourselves from all evil. For he 
that in these things can not govern himself, how 
shall he be able to prescribe them to another? If 
a man doth not keep himself from concupiscence, 
he shall be polluted with idolatry, and he shall be 
judged as if of the gentiles, who are ignorant of the 
judgment of the Lord. Do we not know that the 
saints shall judge the world? as Paul teaches. But I 
have neither perceived nor heard anything of the 
kind in you, among whom the blessed Paul labored, 
and who are [named] in the beginning of his epis- 
tle. For he glories of you in all the churches which 
alone had then known God ; for we [in Smyrna] 
had not yet known him. Wherefore, brethren, I 
am exceedingly sorry both for him (Valens) and 
for his wife : to whom may the Lord grant true re- 
pentance. And be ye then moderate on this occa- 
sion ; and consider not such as enemies, but call them 
back, as suffering and erring members, that ye may 
save your whole body. For by so doing ye edify 
yourselves. 
8 



86 THE APOSTOLIC FA THERS. 

12. For I trust that ye are well exercised in the 
Holy Scriptures, and that nothing is hid from you : 
but to me it is not granted [to edify you]. Only, 
as it is written in the Scriptures, Be ye angry and 
sin not, and Let not the sun go down upon your wrath. 
Blessed is he that remembereth, which I trust to be 
true of you. Now the God and Father of our Lord 
Jesus Christ, and he himself who is our everlasting 
High Priest, the Son of God, even Jesus Christ, 
build you up in faith and truth, and in all meekness 
and lenity, and in patience and long-suffering, and 
forbearance and chastity : and grant unto you a lot 
and portion among his saints, and unto us with 
you, and unto all that are under heaven, who shall 
believe in our Lord Jesus Christ, and in his Father 
who raised him from the dead. Pray for all the saints. 
Pray also for kings, and authorities, and princes, and 
for those who persecute you and hate you, and for 
the enemies of the cross ; that your fruit may be 
manifest in all, and that ye may be perfect in Him.] 

13. Both ye and Ignatius wrote to me, that if 
any one went [hence] into Syria, he should carry with 
him what was written by you ; which I will attend 
to, if I have a convenient opportunity, either by 
myself, or by him whom I shall send acting for me 
and upon your account. The epistles of Ignatius 
which he wrote unto us, and others as many as we 
have with us, we have sent to you, according to 
your order ; which are suojoined to this epistle : 
from which ye may be greatly profited. For they 
treat of faith and patience, and of all things which 
pertain to edification in our Lord. 

[* What ye know more certainly of Ignatius, and 
those that are with him, signify unto us. 

14. These things have I written unto you by 
Crescens, whom up to this day I have recommended 
to you, and do now recommend. For he hath had 

* From the Latin version. 



BARNABAS. 87 

his conversation without blame among us, and I 
trust in like manner also with you. You will also 
have regard unto his sister when she shall come 
unto you. Be ye safe in the Lord Jesus Christ : 
and his grace be with you all. Amen.] 



BARNABAS. 

That there existed very early in the history of 
the church a letter written by one Barnabas, and 
that that letter has come down to us, there can be 
little doubt. Who Barnabas was, however, we do 
not know. The early writers, beginning with Clem- 
ent of Alexandria, identify him with Barnabas the 
companion of Paul ; but that supposition is dis- 
proved by the epistle itself. Barnabas the Cyprian 
was a Levite, and was of course familiar with the 
Jewish rites — probably practiced some of them to 
the end of his life ; he must also, from his presence 
at the apostolic council at Jerusalem, in which that 
subject was discussed, have known perfectly the 
opinions of the twelve as to the relation of Judaism 
to Christianity. But the epistle was written by one 
who not simply distorts, but makes gross errors 
concerning, common Jewish observances; and by 
one who, instead of regarding Judaism as the legiti- 
mate predecessor of Christianity — the Law a school- 
master to lead to Christ — as did the apostles, repre- 
sents the Jews as entirely wrong in ever having ob- 
served the ceremonial law. This of itself would dis- 
prove the early tradition; but it may be added that 



S8 THE APOSTOLIC FATHERS. 

the epistle declares all Syrians to have been circum- 
cised, a mistake which could not have been made 
by one who had resided long at Antioch ; that it was 
written subsequent to a. d. 70, whereas Barnabas 
the Cyprian is thought to have died before a. d. 62 ; 
and that it betrays a style of reckless allegorizing ut- 
terly foreign to one who had consorted with the apos- 
tles, not to say with our Lord himself. There is little 
satisfaction in thus showing who was not the author, 
but this is almost the only certain thing we can say. 
It is supposed by most critics, however, that it was 
written by a Gentile Christian who was either a 
resident of Alexandria or lived within Alexandrian 
influence. Evidence of this is seen in the allego- 
rizing tone of the epistle, and in the importance it 
attaches to knowledge (yvcooLc) as contrasted with 
faith (-lone), which features were characteristics 
of that school of thought. The readers for whom 
it was intended are conjectured to have been Alex- 
andrian Christians, who were in danger of being 
drawn away into Jewish practices; though Origen 
calls it a catholic epistle, that is intended for gen- 
eral circulation. Its date is uncertain. It can not 
have been earlier than the destruction of Jerusalem. 
It would seem also to have been quoted by Celsus 
— the passage calling the apostles sinners above all 
sin — about the middle of the second century. Be- 
tween these dates we have but slight indications of 
a definite time, though what we have point to the 
first quarter of the century, from a. d. 119 to 126. 

The epistle is in two parts, chaps. 1-17 and 
1S-21, which are somewhat dissimilar in style; but 
both parts are quoted by Clement, and there is no 



BARXABAS. 89 

sufficient reason to question its integrity. The 
whole epistle is found in Greek, in one of the most 
ancient extant manuscripts, the Codex Sinaiticus, 
[cir. a. d. 350), in which it follows the canonical 
books. The semi-canonical character thus indi- 
cated was accorded to the letter by both Clement 
and Origen. The latest critical text is that of Geb- 
hardt, by which the translation here used has been 
amended. The italicized words are supplied. Quo- 
tations have their appropriate marks. Attention is 
called tojDut a single passage at the close of chap- 
ter iv. : ,; As it is written, ' many called but few 
chosen/ " 

THE EPISTLE OF BARNABAS. 

i. Joy be with you, sons and daughters, in the 
name of the Lord who loved us in peace. Seeing 
that God's just requirements are great and abound- 
ing to you ward, I rejoice exceedingly and beyond 
measure in your blessed and glorious spirits ; in 
such manner have ye received the engrafted grace 
of the free gift of the Spirit. Wherefore also I the 
more rejoice in mine own heart, hoping to be saved, 
because that I truly perceive within you the spirit 
of the Lord's love poured forth from his riches 
upon you. With so great joy concerning you hath 
the desired sight of you moved me. Being per- 
suaded therefore of this, and convinced in my own 
mind — for having spoken many things among you, I 
know that the Lord hath been my companion in 
the way of righteousness, and am utterly constrained 
also myself to this, namely, to love you above my 
own soul, for great faith and love dwell within you 
in hope of his life — accounting this therefore, that 
if I am at pains concerning you to impart some 



90 THE APOSTOLIC FATHERS. 

portion of that whereof I have received, that to 
minister to such spirits will be to me not without 
reward, I made haste shortly to send unto you, that 
ye might have your knowledge (yvtioig) perfected 
with your faith (rc'iong). There are then three rev- 
elations of the Lord : our hope of life, its beginning, 
its end ; and the beginning of faith is righteousness, 
and the end thereof love, the work of gladness and 
exultation in witness of righteousness. For the 
master hath revealed to us by the prophets that 
which is past and that which is at hand, and hath 
given us also the first fruits of the taste of that which 
shall be. Of which things we behold the gradual 
accomplishment, according as he hath said, and 
ought with the more abundance and uplifting of 
heart to draw near to his altar. I then, not as a 
teacher but as one of your own selves, will show 
forth a few things, by the which in the present time 
of trial ye shall be made glad. 

2. [The Jewish sacrifices are now abolished un- 
der the new law of Jesus Christ.] 

3. [Showing that the fasts observed by the Jews 
are not true fasts acceptable to God.] 

4. [The final offense concerning which it is 
written is at hand. We must not err by] saying 
that the covenant belongs to them (the Jews) and 
us also. To us it belongeth; but they lost it thus 
utterly, though Moses once received it. [We must 
avoid iniquity, lest we be judged as Israel has been.] 
Let us take heed lest so be that we be found, as it 
is written, "many called but few chosen." 

5. For to this end the Lord endured to deliver 
up his flesh to destruction, that we might be cleansed 
by the remission of sins, which is in the blood of 
his sprinkling .... Is. liii. 5-7 .... [Christ] 
that he might abolish death and show forth the 
resurrection from the dead, since it behooved him 
to be manifested in the flesh, endured suffering that 



BARNABAS, 91 

he might restore the promise to the fathers, and 
might himself prepare his new people for himself, 
and by being upon the earth show forth that when 
he hath himself accomplished the resurrection he 
will judge mankind .... And when he chose out 
his own apostles who should preach his gospel, who, 
that he might show that " He came not to call the 
righteous but sinners," were transgressors above all 
sin, then did he manifest himself to be the Son of 
God .... [He came also to bring to a head the 
sins of the Jews.] 

6. [Various prophecies, e. g., that of the stone 
rejected by the builders, explained by gnosis.] 

7. [Fasting, and the goat sent away, shown to 
be types of Christ. The chapter closes with these 
words :] Thus, he (Jesus) saith, they who would see 
me, and lay hold of my kingdom, must through 
tribulation and suffering obtain me. 

8. But what type think ye it is, that it hath been 
commanded to Israel, that those men in whom sins 
are at the full should offer a heifer, and slay and 
burn it, and that children should take up the ash, 
and cast it into vessels, and bind the scarlet wool 
upon wood (behold again the type of the cross and 
the scarlet wool) and hyssop therewith, and that 
after this manner the children should sprinkle the 
people one by one, that they may be purified from 
their sins ? Consider how in all simplicity it is said 
unto you, The calf is Jesus ; the men who make 
offering, being sinners, tire they who offered him for 
the slaughter. [But now the men are no longer 
guilty, are no longer regarded as sinners.] * But 
the boys who sprinkle are they who preached unto 
us the gospel of the remission of sins and the puri- 
fication of the heart, unto whom, being twelve in 
number for a witness of the tribes — for there are 
twelve tribes in Israel — he gave authority over the 

* Doubtful text. 



92 THE APOSTOLIC FA THERS. 

gospel, that they should preach it. But wherefore 
are the boys that sprinkle three in number ? For a 
testimony unto Abraham, Isaac, and Jacob, because 
these are mighty before God. And why the wool 
upon the wood ? Because the kingdom of Jesus is 
established upon wood, and they that hope upon him 
shall live for ever. But wherefore the wool withal 
and the hyssop ? Because in his kingdom there 
shall be days evil and polluted, in the which we 
shall be saved. For he that is sick in the flesh is 
healed by the pollution of the hyssop. And there- 
fore are the things which were so done clear unto 
us, but unto them dark, because they have not 
heard the voice of the Lord. 

9. Furthermore, he saith concerning the ears, 
how that our circumcision is of the heart. The 
Lord saith in the prophet, " To the hearing of the 
ear they did obey me." And again he saith, "With 
hearing shall they that are afar off hear, they shall 
know what things I have done." And "Be ye cir- 
cumcised," saith the Lord, "in your hearts." And 
again he saith, " Hear, O Israel, that the Lord thy 
God saith these things." And again the Spirit of 
the Lord prophesieth, " Who is he that will live for 
ever ? With hearing let him hear the voice of my 
Son." And again he saith, "Hear, O heaven, and 
give ear, O earth, for the Lord hath spoken these 
things for a testimony." And again he saith, " Hear 
the word of the Lord, ye rulers of this people." 
And again he saith, " Hear, ye children, the voice 
of one crying in the wilderness/' So then he cir- 
cumcised our hearings, that we might hear the word 
and believe. For the circumcision on which they 
have trusted hath been done away ; for he hath 
declared that circumcision was made not of the 
flesh. But they went out of the way, for an evil 
angel beguiled them. He saith unto them, "These 
things saith the Lord your God (so do I find the 



BARNABAS. 93 

commandment), Sow not upon thorns, be ye cir- 
cumcised unto your Lord/' And why saith he, 
" Be ye circumcised in the hardness of your hearts, 
and ye shall not be stiffnecked " ? Take again, 
" Behold, saith the Lord, all the nations are uncir- 
cumcised with uncircumcision of the flesh, but this 
people is uncircumcised in their hearts." But thou 
wilt say, Yea, verily, the people hath been circum- 
cised for a seal ; but likewise is every Syrian and 
Arabian, and all the priests of idols : think ye they 
too are of their covenant ? Moreover, the Egyptians 
also are in circumcision. Understand then, chil- 
dren of love, concerning all things richly, that 
Abraham, who first gave circumcision, circumcised 
looking forward in the spirit unto Jesus, having re- 
ceived the ordinances of three letters. For he saith, 
" And Abraham circumcised of his household eigh- 
teen males and three hundred.'' What then was 
the knowledge that was given unto him ? Under- 
stand ye that he saith the eighteen first, and then, 
after an interval, three hundred. In the eighteen, 
I H, thou hast Jesus. And inasmuch as the cross 
was destined to show forth grace in the sign T, he 
adds three hundred. So then he showeth forth 
Jesus in the two letters, and in the single one the 
cross. He knoweth it who hath put within us the 
engrafted word of his doctrine ; no man hath learned 
of me a truer instruction, but I know that ye are 
worthy. 

10. [Spiritual significance of Moses's commands 
respecting various kinds of foods.] 

n. Let us inquire whether it pleased the Lord 
to show beforehand of the water [of baptism] and 
of the cross. [Such references discerned in Jer. ii. 
12, 13; Isa. xvi. 1, 2, xlv. 2, 3, xxxiii. 16-18; Ps. i. 
3-6; Zeph. iii. 19; Ezek. xlvii. 12.] 

12. Likewise again he giveth intimation con- 
cerning the cross in another prophet, saying : " And 



94 - THE APOSTOLIC FA THERS. 

when shall these things be accomplished ? saith the 
Lord. When a tree is bent down and rises again, 
and when blood shall drop out of wood." Again 
thou hast a testimony of the cross and of Him that 
should be crucified. And he speaketh again in 
Moses, when the strange nations made war upon 
Israel ; and that he might call to their remembrance 
in the midst of war that for their sins they were de- 
livered unto death, the Spirit speaketh in the heart 
of Moses that he should make a type of the cross 
and of Him that should suffer, showing, saith he, 
that except they hope upon him they shall be at 
war for ever. So Moses put one shield upon anoth- 
er in the midst of the battle, and he stood above 
them all and stretched forth his hands ; and so 
Israel again prevailed ; then, as soon as he let down 
his hands, they were again smitten to death. To 
what end ? that they might know that they can not 
be saved except they hope upon him. And again 
in another prophet he saith, " The whole day long 
have I spread out my hands to a people disobedient 
and gainsaying my righteous way." Again Moses 
setteth forth a type of Jesus, that he must suffer 
and that he shall make alive whom they shall think 
to have slain, by the sign of a pole when Israel was 
falling. For the Lord made all manner of serpents 
to bite them, and they died (for through the ser- 
pent was transgression found in Eve), that he might 
convince them, that for their transgression's sake 
they should be delivered unto the affliction of death. 
Yea, furthermore, though Moses himself gave com- 
mandment, " Ye shall have no molten nor graven 
image for your god " yet he himself made it that he 
might show forth a type of Jesus. Moses therefore 
made a serpent of brass, and put it up conspicuous- 
ly, and called the people together by a proclamation. 
When they were come together therefore to the 
same place, they entreated Moses, that he should 



BARNABAS. 95 

offer for their being made whole. But Moses spake 
unto them and said : When any man of you is bit- 
ten, let him come to the serpent that is set upon 
the wood, and let him hope thereon, believing that 
it is able even though dead to restore to life, and 
immediately he shall be saved. And they did so. 
In these things too thou findest again the glory of 
Jesus, that in him and unto him are all things. 
Again what saith Moses to Jesus (Joshua), the son of 
Nave, to whom he gave this name as being a prophet, 
that all the people might give ear to him only, be- 
cause in him the Father makes all things manifest 
concerning his son Jesus ? Moses then saith unto 
Jesus, son of Nave, when he gave him this name 
and sent him forth to spy out the land, " Take a 
book into thy hands, and write what the Lord saith, 
that the Son of God shall cut off by the roots all 
the house of Amalek at the last days." Behold 
again Jesus, not a son of man, but Son of God, by 
type manifested in the flesh. Now since some will 
say that Christ is David's son, David himself proph- 
esieth, fearing and understanding the error of sin- 
ful men : " The Lord saith unto my Lord, Sit 
thou at my right hand until I make thy enemies thy 
footstool." And again Esaks likewise saith, " The 
Lord said unto Christ my Lord, whose right hand 
I have holden, that nations should give ear before 
him, and the strength of kings will I break in 
pieces." Behold how David calleth him Lord, and 
Son of God. 

13. [Christians and not Jews are heirs of the 
covenant, as prefigured in the preference of Jacob 
to Esau and Ephraim to Manasseh; and proved in 
the promise that Abraham should be the father of 
uncircumcised nations.] 

14. Yea, verily, but let us inquire of the cove- 
nant which he swore to the fathers to give to the 
people, whether he hath given it. He hath given 



96 THE APOSTOLIC FATHERS. 

it; but they were not found worthy to receive it 
because of their sins. [How Moses received the 
tables written with the finger of God, but cast them 
down ; and we received the covenant from the Lord 
himself who was manifested for this end. See Isa. 
xlii. 6, 7, xlix. 6, lxi. i, 2.] 

15. Further it hath been written concerning the 
sabbath also in the Ten Words, wherein the Lord 
spake to Moses on Mount Sinai face to face, " And 
keep ye the sabbath of the Lord holy with pure 
hands and a pure heart." And in another place he 
saith, " If my sons observe my sabbath, then will I 
cause my mercy to rest upon them." He speaks 
of the sabbath at the beginning of the creation : 
"And God made the works of his hands in six 
days, and made an end on the seventh day, and 
rested on it and sanctified it." Give heed, my 
children, why he saith thus, " He made an end in 
six days." This he saith, signifying that in six 
thousand years the Lord will make an end of all 
things ; for one day is with him a thousand years. 
And he hijmself beareth me witness, saying, " Behold, 
to-day shall be as a thousand years." Therefore, 
my children, in six days, that is to say in six thou- 
sand years, shall an end be made of all things. 
"And he rested on the seventh day." This signi- 
fieth, that when his son shall come and utterly de- 
stroy this present time, and shall judge the ungodly, 
and change the sun, and the moon, and the stars, 
then he shall truly rest on the seventh day. Yea, 
and he saith furthermore, " Thou shalt keep it holy 
with pure hands and a pure heart." If, then, a 
man is now able to keep holy the day which God 
hath made holy, without being pure in heart, we 
have gone utterly astray. Behold then he doth 
not truly rest and keep it holy until that day when 
we shall ourselves be able so to do, having been 
justified and having received the promise, where 



BARNABAS. 97 

ungodliness is no more, but all things are made 
new by the Lord ; then shall we be able to keep it 
holy, having been ourselves first made holy. Fur- 
thermore he saith unto them, " Your new moons and 
sabbaths I can not away with." Look ye how he 
saith, "Your present sabbaths are not acceptable 
unto me, but the sabbath which I have made, in the 
which, when I have finished all things, I will make 
the beginning of the eighth day, which is the begin- 
ning of the new world." Wherefore also we keep 
the eighth day unto gladness, in the which Jesus 
also rose from the dead, and, after that he had 
been manifested, ascended into the heavens. 

16. [Concerning the true spiritual temple of 
God, that it is not a house made with hands, but 
the purified heart of the believer. The chapter 
Gontains these words :] Ye perceive that their (the 
Jews') hope is vain. Moreover, he again says, 
"Behold, they who have cast down this temple, 
even they shall build it up again." It has so hap- 
pened. For through their going to war, it was 
destroyed by their enemies ; and now they, as the 
servants of their enemies, shall rebuild it. 

17. [All things in the present are thus explained. 
Should the author write about future things, the 
readers would not understand.] 



18. But let us pass also to another form of 
knowledge and doctrine. There are two ways of 
doctrine and authority, the way of light and the 
way of darkness. And between these two ways 
there is a wide difference. For over the one are 
stationed light-bearing angels of God, but over the 
other angels of Satan. And God is the Lord from 
everlasting to everlasting, but Satan the prince of 
the time which now is of unrighteousness. 

9 



98 THE APOSTOLIC FATHERS. 

19. This then is the way of light, if a man desire 
to walk in the way toward the appointed place, and 
is zealous in his works. The knowledge then that 
hath been given us whereby we may walk therein is 
on this wise. [The principal virtues enumerated 
are to love God; to be simple in heart; to hate 
hypocrisy ; to be lowly-minded ; to be pure in heart 
and life ; not to speak God's word amidst the un- 
clean ; not to respect persons ; to be meek and 
peaceable ; not to bear malice ; not to take the 
Lord's name in vain; to love one's neighbor; not 
to commit murder by abortion; to train children 
in the fear of the Lord ; not to be covetous ; to 
bow before the visitations' of God ; to be obedient 
servants and kind masters ; to be liberal ; to love 
all who minister the word of the Lord ; to remem- 
ber the day of judgment; to seek daily the pres- 
ence of saints ; to labor to save souls ; to hate the 
wicked ; to judge justly ; to make confession of 
sins ; not to pray with an evil conscience.] 

20. But the way of blackness is crooked and 
full of cursing. For it is a way of eternal death 
with punishment, wherein are those things which 
destroy men's souls — idolatry, insolence, haughti- 
ness of power, hypocrisy, doubleness of heart, adul- 
tery, murder, extortion, pride, transgression, guile, 
malice, self-will, sorcery, witchcraft, covetousness, 
no fear of God. Persecutors are they of the good, 
hating truth, loving lies, knowing not the reward 
of righteousness, cleaving not to good, cleaving not 
to just judgment, heeding not the widow and or- 
phan, watching not unto the fear of God but to 
evil, from whom meekness and patience stand afar 
off, loving vain things, pursuing after recompense, 
having no compassion on the poor, laboring not for 
him that is spent with labor, prone to evil speaking, 
knowing not Him that made them, slayers of chil- 
dren, defilers of God's workmanship, turning away 



BARNABAS. 99 

from him that is in need and oppressing him that 
is afflicted, advocates of the rich, lawless judges of 
the poor, filled with all manner of sin. 

21. [Conclusion, in which exhortation is given 
to all obedience.] . . . For the day is at hand on 
which all things shall perish with the Evil One. 
The Lord is at hand and his reward. . . . Fare- 
well, ye children of love and peace. The Lord of 
glory and of all grace be with your spirit, Amen. 



AUTHORS OFTEN CLASSED 



WITH 



THE APOSTOLIC FATHERS. 



HERMAS. 



The " Pilgrim's Progress of the Early Church " 
is the appropriate name given to the " Shepherd of 
Hermas. ,, Who Hermas was — whether indeed there 
was a real character of that name who wrote the 
book, or whether, like Christian, it was a fictitious 
name — we do not certainly know. The earliest 
mention of the work is found in the Muratorian 
fragment on the canon, which says : " Hermas com- 
posed the Shepherd very lately in our times in the 
city of Rome, while the Bishop Pius, his brother, 
occupied the chair of the Roman Church ; and it 
ought therefore indeed to be read, but it can never 
be publicly used in the church, either among the 
prophets [the number being complete], or the 
Apostles." A Latin poem ascribed to Pius gives a 
similar account. Irenaeus quotes' from the work 
with marked respect, and Clement of Alexandria 
refers to Hermas ; but neither of them helps us to 
identify the author. Origen conjectures that he 
was the Hermas of Rom. xvi. 14 — a guess doubtless 



HERMAS. 101 

prompted by the desire to give apostolic sanction 
to the book. For the " Shepherd " very soon came 
to be regarded as inspired, and as such was highly 
esteemed by most of the churches, though. Tertul- 
lian speaks slightingly of it. In the absence of 
counter-evidence its authorship by Hermas, brother 
of Pius, may not unreasonably be accepted. This 
gives it a date from a. d. 130 to 140. The work is 
an allegory, now divided (though not by the manu- 
scripts) into three parts— Visions, Commands, and 
Similitudes. Our text gives a large part of the 
book of visions, and sufficient from the other books 
to indicate their character. " The book," says 
•Donaldson, "ought to derive a peculiar interest 
from its being the first work extant, the main effort 
of which is to direct the soul to God. The other 
religious books relate to internal workings in the 
church ; this alone specially deals with the great 
change requisite to living to God. ... Its creed is 
a very short and simple one. Its great object is to 
exhibit the morality implied in conversion. " 

The Sinaitic manuscript has given us an almost 
entire Greek text. There are, besides, Latin manu- 
scripts not varying in substance from the Greek. 
The text here followed is the Greek as edited by 
Hilgenfeld. 



THE SHEPHERD OF HERMAS. 

[As now commonly edited, the " Shepherd " is 
divided into three books : I. Visions ; II. Com- 
mandments; III. Similitudes. 

Book One begins with Hermas's account of his 



102 THE APOSTOLIC FA THERS. 

admiration for a beautiful lady, as he had rescued 
her from the river Tiber at Rome. Afterward, 
being alone in the country, praying, the spirit of 
this lady appears and reproaches him with an un- 
hallowed regard for her, at which he is sadly grieved. 

Vision First. — After the lady has disappeared, 
Hermas has a vision of an old woman clad in a 
splendid robe, and sitting in a great chair of wool, 
who charges him to admonish his household of 
their sins. She then reads to him from a book 
some very terrible words, closing, however, with 
words of gentleness. Rising up, her chair is borne 
away to the east by four young men, and she tells 
Hermas that the harsh words are for heathens and 
apostates, the mild ones for the righteous ; after 
which two men bear her away to the east on their 
shoulders. 

Vision Second. — Again, a year later, the same old 
woman appears to him and gives him a book to 
transcribe, which when he does, the book is snatched 
away by unseen hands. Soon after, the writing, at 
first unintelligible, becomes plain to him. It is a 
message relating principally to the faults of his wife 
and sons, but assuring him that he himself shall be 
saved on account of his simplicity and his great 
self-control, which traits shall save all who are 
characterized by them ; it also contains a warning 
to one Maximus. Again, a revelation was made to 
Hermas while he slept, by a young man who ex- 
plained that the old woman was the Church. Later 
this woman comes and directs him to prepare two 
copies of the book he had transcribed : one for 
Clement, who would send it to foreign countries ; 
one for Grapte, who would admonish the widows 
and orphans. He himself was to " read the words 
in the city, along with the presbyters who preside 
over the church." Then follows vision third, which 
is here given entire.] 



HERMAS. 103 



VISION THIRD. 

i. The vision which I saw, my brethren, was of 
the following nature : Having fasted frequently, 
and having prayed to the Lord that he would show 
me the revelation which he promised to show me 
through that old woman, the same night the old 
woman appeared to me, and said to me, " Since 
you are so anxious and eager to know all things, 
go into the part of the country where you tarry; 
and about the fifth hour I shall appear unto you, 
and show you all that you ought to see." I asked 
her, saying, " Lady, into what part of the country ? " 
"Wherever you will," said she. I chose a spot 
suitably retired. Before, however, I began to speak 
and to mention the place, she said to me, " I will 
come where you wish." Accordingly, brethren, I 
went to the country, and counted the hours, and 
reached the place where I had promised to meet 
her ; and I see an ivory seat ready placed, and on 
the seat a linen cushion, and spread out above the 
linen a covering of fine linen. Seeing these laid 
out, and yet no one in the place, I began to feel 
awe, and as it were a trembling seized hold of me, 
and my hair stood on end, and a horror as it were 
came upon me, I being alone. But on coming 
back to myself and calling to mind the glory of 
God, I took courage, bent my knees, and again 
confessed my sins to God as I had done before. 
Whereupon the old woman approached, accompa- 
nied by six young men whom I had also seen be- 
fore ; and she stood behind me, and listened to me 
as I prayed and confessed my sins to the Lord. 
And touching me, she said, " Hermas, cease pray- 
ing continually for your sins; pray for righteous- 
ness, that you may have a portion of it immediately 



104 THE APOSTOLIC FATHERS. 

in your house." On this she took me by the hand, 
and brought me to the seat, and said to the young 
men, " Go and build." When the young men had 
gone and we were alone, she said to me, " Sit here." 
I say to her, " Lady, permit my elders to be seated 
first." " Do what I bid you," said she ; " sit down." 
When I would have sat down on her right, she did 
not permit me, but with her hand beckoned to me 
to sit down on the left. While I was thinking 
about this, and feeling vexed that she did not let 
me sit on the right, she said, " Are you vexed, 
Hermas ? The place to the right is for others who 
have already pleased God, and have suffered for 
his name's sake ; and you have yet much to accom- 
plish before you can sit with them. But abide as 
you now do in your simplicity, and you will sit with 
them, and with all who do their deeds and bear 
what they have borne." 

2. " What have they borne ? " said I. " Listen," 
said she ; " scourges, prisons, great tribulations, 
crosses, wild beasts, for God's name's sake. On 
this account the right hand of the holy place is 
theirs, and every, one's who shall suffer for God's 
name : the left hand is to the rest. But both for 
those who sit on the right and those who sit on the 
left there are the same gifts and promises ; only 
those sit on the right and have some glory. You, 
then, are eager to sit on the right with them, but 
your shortcomings are many. But you will be 
cleansed from your shortcomings ; and all who are 
not given to doubts shall be cleansed from all their 
iniquities up till this day." Saying this, she wished 
to go away. But, falling down at her feet, I begged 
her by the Lord that she would show me the vision 
which she had promised to show me. And then 
she again took hold of me by the hand, and raised 
me, and made me to sit on the seat to the left, and 
she sat down upon the right ; and, lifting up a 



HERMAS. 105 

splendid rod, she said to me, " Do you see some- 
thing great? " And I say, " Lady, I see nothing." 
She said to me, " Lo ! do you not see opposite to 
you a great tower, built upon the waters, of splen- 
did square stones ? " For the tower was built 
square by those six young men who had come with 
her. But myriads of men were carrying stones to 
it, some dragging them from the depths, others re- 
moving them from the land, and they handed them 
to these six young men. They were taking them 
and building; and those of the stones that were 
dragged out of the depths they placed in the build- 
ing just as they were : for they were polished and 
fitted exactly into the other stones, and they be- 
came so united one with another that the lines of 
juncture could not be perceived. And in this way 
the building of the tower looked as if it were made 
out of one stone. Of those stones, however, which 
were taken from the dry land they rejected some, 
some they fitted into the building, and some they 
cut down and cast far away from the tower. Many 
other stones, however, lay around the tower, and 
the young men did not use them in building ; for 
some of them were rough, others had cracks in 
them, others had been made too short, and others 
were white and round, but did not fit into the 
building of the tower. Moreover, I saw other 
stones thrown far away from the tower, and falling 
into the public road, yet not remaining on the road, 
but rolling into a pathless place ; and others falling 
into the fire and burning ; others also falling close 
to the water, and yet not capable of being rolled 
into the water, though they wished to be rolled 
down, and to enter the water. 

3. On showing me these visions she wished to 
retire. I said to her, " Lady, what is the use of my 
having seen all this while I do not know what it 
means?" She said to me, "You cunning man, 



106 THE APOSTOLIC FATHERS. 

wishing to know everything that relates to the 
tower." " Even so, O Lady/' said I, " that I may 
tell it to my brethren, that, hearing this, they may 
know the Lord in much glory." And she said, 
" Many indeed shall hear, and hearing, some shall 
be glad and some shall weep. But even these, if 
they hear and repent, shall also rejoice. Hear, 
then, the parables of the tower ; for I will reveal all 
to you. And give me no more trouble in regard 
to revelation, for these revelations have an end, for 
they have been completed. But you will not cease 
praying for revelations, for you are shameless. The 
tower which you see building is myself, the Church, 
who have appeared to you now and on the former 
occasion. Ask, then, whatever you like in regard to 
the tower, and I will reveal it to you, that you may 
rejoice with the saints." I said to her, " Lady, 
since you have once deemed me worthy of all 
being revealed to me, reveal it." She said to me, 
" Whatsoever ought to be revealed will be revealed ; 
only let your heart be with God, and doubt not 
whatsoever you shall see." I asked her, " Why was 
the tower built upon the waters, O Lady ? " She 
answered, " I told you before, and you still inquire 
carefully ; therefore inquiring you shall find the 
truth. Hear then why the tower is built upon the 
waters : It is because your life has been and will 
be saved through water. For the tower was found- 
ed on the word of the almighty and glorious Name, 
and it is kept together by the invisible power of 
the Lord." 

4. In reply I said to her, " This is magnificent 
and marvelous. But who are the six young men 
who are engaged in building?" And she said, 
" These are the holy angels of God, who were first 
created, and to whom the Lord handed over his 
whole creation, to exalt and build up and rule over 
every creature. By them will the building of the 



HERMAS. 107 

tower be finished." "But who are the other per- 
sons who are engaged in carrying the stones ? " 
11 These also are holy angels of the Lord, but the 
former six are more excellent than these. The 
building of the tower then will be finished, and all 
will rejoice together around the tower, and they 
will glorify God because the tower is finished." 
I asked her, saying, " Lady, I should like to know 
what becomes of the stones, and what was meant 
by them." In reply she said to me, " Not because 
you are more deserving than all others that this 
revelation should be made to you — for there are 
others before you, and bettef than you, to whom 
these visions should have been revealed — but that 
the name of God may be glorified, has the revela- 
tion been made to you, and it will be made on ac- 
count of the doubtful who ponder in their hearts 
whether these things will be or not. Tell them 
that all these things are true, and that none of them 
is beyond the truth. All of them are firm and 
sure, and established on a strong foundation. 

5. " Hear now with regard to the stones which 
are in the building. Those square white stones 
which fitted exactly into each other are apostles, 
bishops, teachers, and deacons, who have lived in 
godly purity, and have acted as bishops and teach- 
ers and deacons chastely and reverently to the 
elect of God, some of them having fallen asleep, 
and some being still alive. And they have always 
agreed with each other, and been at peace among 
themselves, and listened to each other. On account 
of this, they join exactly into the building of the 
tower." " But who are the stones that were dragged 
from the depths, and which were laid into the build- 
ing and fitted in with the rest of the stones previ- 
ously laid ? " " They are those who suffered for 
the Lord's sake." " But I wish to know, O Lady, 
who are the other stones who were carried from the 



ioS THE APOSTOLIC FATHERS. 

land." "Those," she said, "which go into the 
building without being polished are those whom 
God has approved of, for they walked in the straight 
ways of the Lord, and practiced his commandments. " 
" But who are those who are in the act of being 
brought and placed in the building? " " They are 
those who are young in faith and are faithful. But 
they are admonished by the angels to do good, for 
no iniquity has been found in them." " Who, then, 
are those whom they rejected and cast away ? " 
" These are they who have sinned and wish to re- 
pent. On this account they have not been thrown 
far from the tower, because they will yet be useful 
in the building if they repent. Those then who are 
to repent, if they do repent, will be strong in faith 
if they now repent while the tower is building. But 
if the building be finished, there will no longer 
be room, but they will be rejected. This [privi- 
lege] will only be theirs because they lie near the 
tower. 

6. " As to those who were cut down and thrown 
far away from the tower, do you wish to know who 
they are ? They are the sons of wickedness, and 
they believed in hypocrisy, and all iniquity did not 
depart from them. For this reason they are not 
saved, since they can not be used in the building 
on account of their iniquities. Wherefore they 
have been cut off and cast far away on account of 
the anger of the Lord, for they have roused him to 
anger. But as to the other stones which you saw 
lying in great numbers, and not going into the 
building, those which are rough are those who have 
known the truth and not remained in it, and have 
not been joined to the saints; on this account are 
they unfit for use." "Who are those that have 
rents ? " " These are they who are at discord in 
their hearts one with another, and are not at peace 
among themselves ; who indeed keep peace before 



HERMAS. 109 

each other, but when they separate one from the 
other, their wicked thoughts remain in their hearts. 
These, then, are the rents which are in the stones. 
But those which are shortened are those who have 
indeed believed, and have the larger share of right- 
eousness ; yet they have also a considerable share 
of iniquity, and therefore they are shortened and 
not whole." " But who are these, Lady, that are 
white and round, and yet do not fit into the build- 
ing of the tower ? " She answered and said, " How 
long will you be foolish and stupid, and continue 
to put every kind of question and understand no- 
thing ? These are those who have faith indeed, 
but they have also the riches of this world. When, 
therefore, tribulation comes, on account of their 
riches and business they deny the Lord." I an- 
swered and said to her, " When, then, will they be 
useful for the building, Lady ? " " When the riches 
that now seduce them have been circumscribed, 
then will they be of use to God. For as a round 
stone can not become square unless portions be 
cut off and cast away, so also those who are rich in 
this world can not be useful to the Lord unless 
their riches be cut down. Learn this first from 
your own case. When you were rich you were 
useless ; but now you are useful and fit for life. Be 
ye useful to God, for you also will be used as one 
of these stones. 

7. " Now, as to the other stones which you saw 
cast far away from the tower, and falling upon the 
public road and rolling from it into pathless places : 
they are those who have indeed believed, but 
through doubt have abandoned the true road. 
Thinking, then, that they could find a better, they 
wander and become wretched, and enter upon 
pathless places. But those which fell into the fire 
and were burned are those who have departed for 
ever from the living God ; nor does the thought of 
10 



no THE APOSTOLIC FATHERS. 

repentance ever come into their hearts, on account 
of their devotion to their lusts and to the crimes 
which they committed. Do you wish to know who 
are the others which fell near the waters, but could 
not be rolled into them ? These are they who have 
heard the word, and wish to be baptized in the 
name of the Lord ; but when the chastity demanded 
by the truth comes into their recollection, they 
draw back, and again walk after their own wicked 
desires." She finished her exposition of the tower. 
But I, shameless as I yet was, asked her, " Is re- 
pentance possible for all those stones which have 
been cast away and did not fit into the building of 
the tower, and will they yet have a place in the 
tower? " "Repentance," said she, "is yet possible, 
but in this tower they can not find a suitable place. 
But in another and much inferior place they will 
be laid, and that, too, only when they have been 
tortured and completed the days of their sins. And 
on this account will they be transferred, because 
they have partaken of the righteous Word. And 
then only will they be removed from their punish- 
ments when the thought of repenting of the evil 
deeds which they have done has come into their 
hearts. But if it does not come into their hearts, 
they will not be saved, on account of the hardness 
of their hearts." 

8. When, then, I ceased asking in regard to all 
these matters, she said to me, " Do you wish to see 
anything else " ? And as I was extremely eager to 
see something more, my countenance beamed with 
joy. She looked toward me with a smile and said, 
" Do you see seven women around the tower ? " " I 
do, Lady," said I. "This tower," said she, "is 
supported by them according to the precept of the 
Lord. Listen now to their functions. • The first 
of them, who is clasping her hands, is called Faith. 
Through her the elect of God are saved. Another, 



HERMAS. in 

who has her garment tucked up and acts with vigor, 
is called Self-restraint. She is the daughter of 
Faith. Whoever then follows her will become hap- 
py in his life, because he will restrain himself from 
all evil works, believing that, if he restrain himself 
from all evil desire, he will inherit eternal life." 
" But the others," said I, " O Lady, who are they ? " 
And she said to me, " They are daughters of each 
other. One of them is called Simplicity, another 
Guilelessness, another Chastity, another Intelligence, 
another Love. When, then, you do all the works 
of their mother, you will be able to live." " I should 
like to know," said I, " O Lady, what power each 
of them possesses." "Hear," she said, "what 
power they have. Their powers are regulated by 
each other, and follow each other in the order of 
their birth. For from Faith arises Self-restraint ; 
from Self-restraint, Simplicity ; from Simplicity, 
Guilelessness; from Guilelessness, Chastity; from 
Chastity, Intelligence ; and from Intelligence, Love. 
The deeds, then, of these are pure, and chaste, and 
divine. Whoever devotes himself to these, and is 
able to hold fast by their works, shall have his 
dwelling in the tower with the saints of God." 
Then I asked her in regard to the ages, if now 
there is the conclusion. She cried out with a loud 
voice, " Foolish man ! do you not see the tower yet 
building? When the tower is finished and built, 
then comes the end; but it will be finished quick- 
ly. Ask me no more questions. Let this be a 
sufficient reminder and renewal of your spirits to 
you and to all the saints. But not for your own 
sake alone have these revelations been made to 
you, but that you may show them to all. For after 
three days — this you will take care to remember — 
I expressly command you, Hermas, to speak all the 
words which I am to say to you into the ears of the 
saints, that, hearing them and doing them, they 



H2 THE APOSTOLIC FATHERS. 

may be cleansed from their iniquities, and you 
along with them. 

9. " Give ear unto me, O Sons : I have brought 
you up in much simplicity, and guilelessness, and 
chastity, on account of the mercy of the Lord, who 
has dropped his righteousness down upon you, that 
ye may be made righteous and holy from all your 
iniquity and depravity ; but you do not wish to 
rest from your iniquity. Now, therefore, listen to 
me and be at peace one with another, and visit 
each other, and bear each other's burdens ; and do 
not partake abundantly of God's creatures alone, 
but give also of them to the needy. For some 
through the abundance of their food produce weak- 
ness in their flesh, and thus corrupt their flesh ; 
while the flesh of others who have no food is cor- 
rupted, because they have not sufficient nourish- 
ment, and their bodies waste away. This intem- 
perance in eating is thus injurious to you who have 
abundance, and do not distribute among those who 
are needy. Give heed to the judgment that is to 
come. Ye, therefore, who are high in position, 
seek out the hungry so long as the tower is not fin- 
ished ; for after the tower is finished you will wish 
to do good, but will find no opportunity. Give 
heed, therefore, ye who glory in your wealth, lest 
those who are needy should groan, and their groans 
should ascend to the Lord, and ye be shut out with 
all your goods beyond the gate of the tower. Where- 
fore I now say to you who preside over the church 
and love the first seats, Be not like to drug-mixers ; 
for the drug-mixers carry their drugs in boxes, but 
ye carry your drug and poison in your heart. Ye 
are hardened, and do not wish to cleanse your 
hearts, and to mingle a purpose to do this with 
purity of heart, that you may have mercy from the 
great King. Take heed, therefore, children, that 
these dissensions of yours do not deprive you of 



HERMAS. 113 

your life. How will you instruct the elect of the 
Lord if you yourselves have not instruction ? In- 
struct each other, therefore, and be at peace among 
yourselves, that I also, standing joyful before your 
Father, may give an account of you all to your 
Lord." 

10. On her ceasing to speak to me, those six 
young men who were engaged in building came 
and conveyed her to the tower, and other four lifted 
up the seat and carried it also to the tower. The 
faces of these last I did not see, for they were 
turned away from me. And as she was going, I 
asked her to reveal to me the meaning of the three 
forms in which she appeared to me. In reply she 
said to me : " With regard to them, you must ask 
another to reveal their meaning to you." For she 
had appeared to me, brethren, in the first vision 
the previous year under the form of an exceedingly 
old woman, sitting in a chair. In the second vision 
her face was youthful, but her skin and hair beto- 
kened age, and she stood while she spoke to me. 
She was also more joyful than on the first occasion. 
But in the third vision she was entirely youthful 
and exquisitely beautiful, except only that she had 
the hair of an old woman ; but her face beamed 
with joy, and she sat on a seat. Now I was ex- 
ceeding sad in regard to these appearances, desir- 
ing to know what the visions meant. Then I see 
the old woman in a vision of the night, saying : 
u Every prayer should be accompanied with humil- 
ity; fast, therefore, and you will obtain from the 
Lord what you beg. ,, 

I fasted therefore for one day. That very night 
there appeared to me a young man, who said : 
"Why do you ask in prayer that revelations be 
granted you ? Take heed lest by asking many 
things you injure your flesh. Be content with these 
revelations. Will you be able to see greater revela- 



114 THE APOSTOLIC FATHERS. 

tions than those which you have seen ? " I an- 
swered and said to him : " Sir, one thing only I 
ask, that in regard to these three forms the revela- 
tion may be rendered complete." He answered 
me : " How long are ye sensitive ? But your doubts 
make you sensitive, because you have not your 
heart turned toward the Lord." But I answered 
and said to him : " From you, sir, we shall learn 
these things more accurately." 

n. "Hear, then," said he, "with regard to the 
three forms, concerning which you are inquiring. 
Why in the first vision did she appear as an old 
woman seated on a chair ? Because your spirit is 
now old and withered up, and has lost its power in 
consequence of your infirmities and doubts. For, 
like elderly men who have no hope of renewing 
their strength and expect nothing but their last 
sleep, so you, weakened by worldly occupations, 
have given yourselves up to sloth, and have not 
cast your cares upon the Lord. Your spirit there- 
fore is broken, and you have grown old in your 
sorrows." " I should like then to know, sir, why 
she sat on a chair." He answered : " Because 
every weak person sits on a chair on account of 
his weakness, that the weakness of his body may 
be sustained. Lo ! you have the form of the first 
vision. 

12. "Now in the second vision you saw her 
standing with a youthful countenance, and more 
joyful than before; still she had the skin and hair 
of an aged woman. Hear," said he, "this parable 
also. When one becomes somewhat old, he de- 
spairs of himself on account of his weakness and 
poverty, and looks forward to nothing but the last 
day of his life. Then suddenly an inheritance is 
left him ; and hearing of this, he rises up, and be- 
coming exceeding joyful, he puts on strength, and 
now no longer reclines, but stands up ; and his 



HERMAS. 115 

spirit, already destroyed by his previous actions, is 
renewed, and he no longer sits, but acts with vigor. 
So happened it with you on hearing the revelation 
which the Lord revealed to you. For He had com- 
passion on you, and renewed your spirit, and ye 
laid aside your infirmities, and vigor arose within 
you, and ye grew strong in faith ; and the Lord, 
seeing your strength, rejoiced. On this account he 
showed you the building of the tower ; and he will 
show you other things if you continue at peace 
with each other with all your heart. 

13. " Now, in the third vision, you saw her still 
younger, and she was noble and joyful, and her 
shape was beautiful. For just as when some good 
news comes suddenly to one who is sad, immedi- 
ately he forgets his former sorrows, and looks for 
nothing else than the good news which he has 
heard, and for the future is made strong for good, 
and his spirit is renewed on account of the joy 
which he has received ; so ye also have received 
the renewal of your spirits by seeing these good 
things. As to your seeing her sitting on a seat, 
that means that her position is one of strength, for 
a seat has four feet and stands firmly. For the 
world also is kept together by means of four ele- 
ments. Those therefore who repent completely 
and with the whole heart will become young and 
firmly established. You now have the relation 
completely given you. Make no further demands 
for revelations. If anything ought to be revealed, 
it will be revealed to you." 

[Two visions more close the book. Vision 
Fourth. — In this is seen a great beast, indicating 
the tribulations that are to come upon men. Vision 
Fifth. — To Hermas, lying upon his couch, appears 
one dressed like a shepherd, and announces him- 
self as sent to be his guardian. He also directs 
Hermas to write down the commandments and 



n6 THE APOSTOLIC FATHERS. 

similitudes which he makes known, and which are 
comprised in Books Two and Three. 

[Book Two. — The twelve commandments are : 
i. On faith in the One God; 2. On avoiding evil, 
and on giving alms in simplicity; 3. On avoiding 
falsehood, and on Hermas's repentance for his dis- 
simulation ; 4. On putting away one's wife for adul- 
tery; 5. Concerning anger and patience; 6. How 
to recognize the two spirits attendant on each man ; 
7. On fearing God and not the devil; 8. On shun- 
ning the evil and doing the good ; 9. On praying 
with confidence; 10. Of grief as crushing out the 
Holy Spirit; n. On trying the spirits by their 
works ; 12. Of banishing every evil desire and put- 
ting on the good and holy desire.] 

[Book Three is commonly divided into ten Simil- 
itudes, though several of the divisions contain no 
similes. Sim. 0?ie, which Bunsen would make part 
of the closing address of the previous book, enjoins 
upon Hermas, as upon one living in a foreign city, 
not to spend his wealth for earthly houses and 
lands, but to " buy afflicted souls," and minister to 
widows and orphans, and thus purchase houses and 
lands in his own city, against the day when he shall 
be called to reside in it. Sim. Two likens the elm 
and the vine, in their mutual dependence, to the 
rich man and the poor man ; the rich supports the 
poor by his benefactions ; the poor blesses the rich 
by his prayers. Sim. Three likens trees in the 
winter, when the green can not be distinguished 
from the withered, to men in this world, where the 
just can not be distinguished from the unjust. Sim. 
Four likens the summer of the year, when some 
trees are budding and fruiting and others appear 
withered, to the world to come, the "summer of 
the righteous," when the just will show fruit, but 
the heathen and sinners, those who have been 
occupied with overmuch business here, will appear 



HERMAS. 117 

withered and unfruitful. Sim. Five, under the fig- 
ure of a slave, laboring faithfully in his master's 
vineyard, and receiving reward therefor by being 
associated as co-heir with the master's son, presents 
the Son of God. He, the Flesh in which dwelt the 
Holy Spirit, served faithfully here on earth, and is 
now received by God as co-heir and partner with 
the (unincarnate) Holy Spirit (the master's son). 
By this is taught the dignity of the body, which, as 
enshrining the Spirit, is to be* kept pure. Doing 
this will be a true fasting unto God. Sim. Six, 
under the figure of two shepherds, one gayly-clad 
and merry, dancing among his sheep, one clothed 
in goat-skin and austere, and treating his sheep 
harshly, represents the angel of luxury and deceit 
and the angel of punishment and penitence. The 
latter takes such as have given themselves up to 
luxury, but have not blasphemed the name of the 
Lord, and punishes them in this world, until they 
become true servants of the Lord. Those who 
have blasphemed the name of the Lord are left to 
death, there being for them no repentance. Sim. 
Seven contains no simile. They who repent must 
bring forth worthy fruits. Sim. Eight pictures a 
great willow-tree overshadowing plains and moun- 
tains, under which congregate all who have called 
on the name of the Lord, and receive from a majes- 
tic angel branches from the tree. These branches 
they afterward return, some wholly and some par- 
tially withered, some wholly green, some budding 
and fruiting. The angel crowns those with the 
fruitful branches, and sends them into the Tower. 
Those whose branches are variously withered are 
given over to the angel of penitence, who takes 
their branches and plants and waters them, so that 
some of them become green and even fruitful, after 
which they are again presented to the angel who 
had distributed them. This willow is God's law. 



n8 THE APOSTOLIC FATHERS. 

The branches are the law as received into the 
hearts of believers. Accordingly as these do or do 
not bring forth fruit, they are rewarded or are re- 
manded to a course of discipline under God's care, 
until at last they receive of his grace and live. Only 
those who have blasphemed the Lord utterly perish. 
Sim. Nine is the most elaborate and beautiful of 
all. From a hill in Arcadia an angel shows to 
Hernias a vast plain with twelve mountains around, 
the first black as soot, the second without grass, 
the third full of thorns, the others becoming fruit- 
ful more and more to the twelfth, which is white 
and very beautiful. In the midst of the plain is a 
great white rock, higher than the mountains, capa- 
ble of holding the whole world. The rock is old, 
but has a splendid gate appearing new. Around 
the gate are twelve virgins. Six distinguished- 
looking men summon a multitude and command 
that a tower be built above the rock, which is done, 
the virgins carrying the stones through the gate. 
Some of the stones are brought from the moun- 
tains, some are taken from the earth near by, and 
all alike, when placed in the tower, become beauti- 
fully white. The building finished, the Lord of 
the tower, in stature overtopping the tower, comes 
to inspect it. The imperfect stones are removed, 
and those suitable are redressed for other places. 
The rest are borne back to the mountains by twelve 
women, very beautiful in form, clothed in black, 
and with disheveled hair. The tower, completed, 
appears as one smooth stone. That night Hennas 
remains alone with the virgins by the tower, rejoic- 
ing and praying with them. The next day all is 
explained. The rock and the gate are the Son of 
God. The tower is the Church. The twelve vir- 
gins are Faith, Continence, Power, Patience, etc. 
The women in black are Unbelief, Incontinence, 
Disobedience, Deceit, etc. The mountains are the 



PAP I AS. 119 

twelve nations inhabiting the world, who, however 
various, become one when joined together in the 
Church of God. Sim. Ten presents Hermas receiv- 
ing commands concerning a ministry of repentance 
and almsgiving, which he is to perform with the 
help of twelve virgins (Christian virtues) who will 
abide with him.] 



PAPIAS. 



" Treasure held in earthen vessels " is the 
suggestion of a leading Christian scholar, in refer- 
ring to the gospel in the hands of Papias. But, 
however earth-born his own conceptions of gospel 
truth, he undoubtedly testifies as to the existence 
and the origin of two of our gospels. He was 
bishop of Hieropolis, a friend of Polycarp, and a 
hearer of many intimate acquaintances of the apos- 
tles, notably of Aristion and the presbyter John. 
His work suggests for him a Judaic origin, though 
he may have been a Phrygian. The approximate 
period of his life was a. d. 75-150. He wrote (dr. 
130-140) a work in five books, " Expositions of 
Oracles of the Lord," of which only a few frag- 
ments are left. This is thought to have been a 
commentary on the gospels, though it is claimed 
by some to have treated only of our Lord's words, 
as handed down by tradition. Whatever it was, 
the illustrative matter was drawn from testimonies 
by the " living voice " of those who had talked with 
apostles. Among other informants, Papias men- 
tions the daughters of Philip the Evangelist, who 



120 THE APOSTOLIC FATHERS. 

related that a dead man had been raised to life 
in his (probably Philip's) day, and that Justus Bar- 
sabas had drunk poison without harm. The most 
noticeable features of the work are its strong chili- 
asm and its gross literalism. There was to be " a 
certain millennium after the resurrection, " and " a 
corporeal reign of Christ on this very earth." The 
work, says Eusebius, who had it entire, "used proofs 
from the First Epistle of John, and likewise from 
that of Peter/' It is said by Andreas Csesariensis 
to have testified to the inspiration of the Revela- 
tion. The estimates put upon Papias vary. Euse- 
bius says he was learned in the Scriptures, but 
" very limited in his comprehension." Irenaeus rates 
him much higher. Although more nearly contem- 
porary with Justin, he is commonly associated with 
the Apostolic Fathers, as here. Hope is enter- 
tained that we may some time have more than these 
fragments, as a manuscript of Papias " On the 
Words of the Lord " was in existence as late as 
a. d. 1218. 



FRAGMENTS FROM THE EXPOSITION OF ORACLES 
OF THE LORD. 

From the Preface, as found in Eusebius, quoting Irenceus. 

And I shall not be backward in subjoining 
to my interpretations whatsoever I at any time 
learned with accuracy from the elders, and remem- 
bered faithfully, affirming it to be true ; for I have 
not, as do the many, found pleasure in those who 
say many things, but in those speaking the truth ; 
nor in those treasuring up strange commands, but 



PAP I AS. 121 

in those [mindful of] what was given from. the 
Lord to the faith, and who proceed from the truth 
itself. But if indeed, anywhere, one who had fol- 
lowed the elders came, I inquired searchingly about 
the words of the elders — what Andrew or what 
Peter said, or what Philip, or what Thomas or 
James, or what John or Matthew ; or which other 
of the Lord's disciples [had spoken] that which 
also Aristion and the presbyter John, disciples of 
the Lord, spoke. For that which I obtained from 
books seemed not so valuable to me as what [I de- 
rived] from the living and abiding voice. 

[Eusebius also speaks of " a tradition which he 
(Papias) sets forth concerning Mark, who wrote 
the Gospel, in the following words : "] 

And the presbyter said this : Mark, being the 
interpreter of Peter, wrote accurately whatever he 
remembered, though indeed not [setting down] in 
order what was said or done by Christ ; for he did 
not hear the Lord, nor did he follow him : but 
afterward, as I said, [he followed] Peter, who adapt- 
ed his discourses to the necessities of the occasion, 
but not so as to furnish a systematic account of the 
oracles of the Lord; so that Mark committed no 
fault when he wrote some things as he recollected 
them. For of one thing he took care — to pass by 
nothing which he heard and not to falsify in any- 
thing. 

[" Of Matthew,'* Eusebius continues, " he has 
stated as follows : "] 

Matthew wrote the oracles in the Hebrew tongue ; 
and every one interpreted them as he was able. 



ii 



THE APOLOGISTS 



OF THE 



SECOND CENTURY. 



The Age of the Apologists was the time when the 
rising faith first began to make formal expositions 
and defenses of itself before the learned world. Not 
all the works of the age were of this apologetic 
character ; on the contrary, the range of Christian 
literature was now wide, in comparison with that 
of the earlier part of the period. Besides letters, 
such as those of Dionysius of Corinth, there were 
chronicles, like that of Hegesippus ; books of tra- 
dition, like those of Papias ; visions, such as the 
" Shepherd of Hermas " ; tales, like the Clementine ; 
treatises on particular doctrines, like that of Athe- 
nagoras on the resurrection ; and other forms of 
composition. 

Characteristic Writings. — Still the works which 
characterized the age were apologies, or treatises in 
defense either of Christians or of Christian truth. 
These were of two kinds : first, those addressed to 
political rulers, and designed to secure to Christians 
their political rights ; secondly, those intended to 



THE APOLOGISTS. 123 

influence individual opinions. The latter class may 
again be grouped as : 1, those directed to Gentile 
minds ; 2, those setting forth the claims of Chris- 
tianity as against Judaism ; 3, those defending the 
faith against heretics. The remains of these writings 
are small, but sufficient to show us what they were. 

Two of the earliest apologetic writers were the 
Athenians Quadratus and Aristides. Both their 
apologies were of the first class, having been ad- 
dressed to the Emperor Hadrian during one of his 
visits to Athens. The appeal of Quadratus is said 
to have procured the rescript to Minucius in favor of 
the Christians. (See p. 180.) The single passage of 
this apology which we have is the following : " The 
works of our Saviour were always present ; for they 
were real : even those healed and those raised from 
the dead : who were seen not only when they were 
healed and raised up, but also [were seen] continu- 
ally, being present ; and that not only while the 
Saviour remained, but also after his departure for a 
considerable time, so that some of them survived 
even to our time." 

An apology of the second class, which, if not 
actually written at Athens, yet, judging from its 
tone, might have been, is the valuable " Epistle 
to Diognetus." It belongs to the group directed 
to gentile and philosophic thinkers. The second 
group of this class was represented by such works 
as the " Dialogue between Jason and Papists," 
which has been attributed to Aristo of Pella. This 
work, which was praised by Origen for its dramatic 
skill, represented a Hebrew Christian as convincing 
an Alexandrian Jew that the prophecies of the Mes- 



124 THE APOSTOLIC FATHERS. 

siah were applicable to Jesus. The third group 
contained works like that of Agrippa Castor. He 
wrote in refutation of Basilides, and, by certain 
strictures which he made upon the latter's use of 
imaginary prophets, proved to us that the second 
century was not wholly devoid of historical criti- 
cism. 

Other apologies of the first class were those of 
Claudius Apollinaris, Miltiades, Melito, Justin, and 
Athenagoras. All of these writers addressed apolo- 
gies to the Emperor Marcus Aurelius. The first, who 
was bishop of Hierapolis, wrote various treatises, 
of which we have left only two short fragments in 
regard to the observance of Easter. Of the works 
of Miltiades, who was a converted rhetorician, we 
have nothing. Of the other three, sketches are given 
before their several writings. Suffice it here to say 
that the central Christian figure and the represen- 
tative apologist of his age was Justin. Two names 
only remain to be mentioned, of the apologists who 
adhered to the Catholic Church. Theophilus was 
made bishop of Antioch during the reign of Marcus 
Aurelius. Besides other works, he wrote (in the reign 
of Commodus) three books to Autolycus, which 
have come down to us. These books were designed 
to convince a learned heathen of the truth of Chris- 
tianity, and are chiefly prized to-day on account of 
their many references to books of the New Testa- 
ment. Hermias, of whom we know nothing save 
that he was called the philosopher, and lived toward 
the close of the period, wrote a brief work entitled 
" A Deriding of Gentile Philosophers." 

An exceptional writer of his age was Hegesippus. 



THE APOLOGISTS. 125 

He was a Hebrew, who, desirous of learning the 
doctrines and practices of the whole Church, made 
a journey from Jerusalem to Rome, visiting many- 
bishops on the way, and finding among all the same 
doctrine. The results of his inquiries he recorded 
in five " Memorials of Ecclesiastical Transactions." 
The books are now lost, but they were in the hands 
of Eusebius, who classes Hegesippus with other 
" champions of the truth " whose writings proved 
their orthodoxy and soundness in the faith. Some 
interest centers in this writer on account of the 
claim made by certain critics that he was an Ebion- 
ite, and that, since he says that all the churches of 
his day were agreed, the whole Church was strongly 
Judaistic down to a late day, when, by the influence 
of the forged Gospel of John, it was carried over to 
the Catholic doctrines. The simple reply made to 
this conjecture has been that Eusebius explicitly 
testified to Hegesippus's orthodoxy. 

Dionysius of Corinth and Pinytus were men- 
tioned in our introduction, as also a letter from the 
churches of Vienne and Lyons. This letter, pre- 
served in large part by Eusebius, was written to the 
brethren in Asia and Phrygia, and gave a detailed 
account of the fearful torture and the triumphant 
faith of the Christians who had lately been per- 
secuted. These Western churches also subjoined 
their opinions as to the Montanists, who were then 
first appearing in the East, which opinions, says 
Eusebius, were " at once pious and most orthodox/' 

Heretics, — An estimate of the Christian life of 
this age can not be rightly formed without consid- 
ering certain writers outside the Church. From the 



126 THE APOSTOLIC FATHERS. 

days of the apostles there had been teachers of false 
doctrines, more or less closely associated with the 
great body afterward known as Catholic Christians. 
There were existing in the age under discussion 
two opposite types of error : Ebionism, or a hereti- 
cal exaggeration of the Jewish-Christian idea of 
ritual observances; and a speculative Gnosticism, 
which dealt with Christianity as a philosophy rather 
than as a power to regenerate mankind. It was an 
age of intellectual activity, and, as we have seen, 
Christianity was beginning to displace the old phi- 
losophies. But with Christian truth there was min- 
gled by the Gnostics every variety of Oriental theo- 
logical and Greek philosophical speculation. Such 
views came to prevail very widely, side by side 
with Christian teachings, and thus controversies 
between Christians and Gnostics formed a feature 
of the religious life of the day. 

Among Gnostic writers should be noticed Bas- 
ilides, who lived early in the century. He claimed 
to have certain esoteric knowledge, given him by 
Matthias, who had heard it from the Lord when 
teaching privately. Origen says that he wrote a 
" gospel," which is now conjectured to have been a 
work on the philosophy of Christianity, or possibly 
commentaries on the Gospel. Later lived Valen- 
tinus, who gave his name to a Gnostic sect. He 
professed to follow the teachings of one Theodas, a 
follower of Paul. He wrote the " Gospel of Truth," 
a work thought to have been speculative and mys- 
tical, rather than historical like the canonical Gos- 
pels. Two other " gospels " of a similar character 
circulated among the Gnostics : the u Gospel of 



THE APOLOGISTS. 127 

Eve " and the " Gospel of Perfection." Heracleon 
and Ptolemaeus were both Valentinians. The for- 
mer wrote commentaries on the Gospels ; the latter 
systematized the teachings of Valentinus. Of the 
works of these four writers only fragments are left ; 
but these are regarded with interest, from their tes- 
timony to the early recognition of the New Testa- 
ment books as Scripture. 

We notice now two important heretical writers 
who were at one time connected with the Catholic 
Church. Tatian was a disciple of Justin, and car- 
ried on the latter's work at Rome for a little time 
after his death. Subsequently, removing to the 
East, he became leader of the Gnostic sect known 
as the Encratites. Tatian wrote many works, of 
which we have only one, an " Address to Greeks," 
written probably before he left the Church. He 
wrote also an important work known as the " Dia- 
tessaron," which Eusebius says was " a combination 
and collection, of the Gospels," and which began 
with the opening statement of the Gospel of John. 

Marcion, also contemporary with Justin, was a 
man of great personal power. He left the church 
after having, as it is said, aspired to the first place 
in the church at Rome, and gained in time a great 
following. Polycarp is said to have denounced him 
as the "first-born of Satan." His doctrine was 
of an extreme anti-Judaistic type, Pauline writings 
alone being received by him as Scripture. He 
formed the first canon of the New Testament, which 
consisted of " The Gospel," a recension of Luke, 
and " The Apostolicon," or ten epistles of Paul. 
Among other works written by Catholics against 



128 THE APOSTOLIC FATHERS. 

Marcion were those of Philippus and Modestus, 
that of the latter being extant in the time of Jerome. 



AUTHOR OF EPISTLE TO DIOGNETUS. 

" Indisputably, after Scripture, the finest monu- 
ment we know of sound Christian feeling, noble 
courage, and manly eloquence. ,, Such is the esti- 
mate of this work by Bunsen, and yet of its author 
we know literally nothing. Long assigned without 
reason to Justin, the epistle has since been vari- 
ously conjectured to be the work of Apollos, Quad- 
ratus, Aristides, and Marcion. Others, influenced 
by the absence of all allusions to the epistle in an- 
cient writers, have called it a modern forgery. The 
author of " Supernatural Religion " thinks it a late 
work, " written expressly in imitation of early Chris- 
tian feeling." Commonly, however, it is allowed 
to be an early work, the assigned dates ranging 
somewhere from a. d. 125 to 175. The epistle is 
in two parts — caps. i.-x. and xi.-xii. — of which the 
second is by a later (though not much later) author 
than the first. Part first has a distinctively Gre- 
cian cast, exalting faith j part second an Alexan- 
drian tone, extolling knowledge. The whole work is 
claimed by apologists to bear strong testimony to 
the writings of John and Paul. The single original 
manuscript, from which the text here used was de- 
rived, was destroyed in 1870. 



THE APOLOGISTS. 129 



EPISTLE TO DIOGNETUS. 

. i. Since I see thee, most excellent Diognetus, 
very eager to learn the habits of worship of the 
Christians, and inquiring very wisely and carefully 
concerning them — by the worship of what God, and 
how adoring him, they all despise the world and 
make light of death, and neither receive the gods 
worshiped by the Greeks nor cherish the supersti- 
tion of the Jews; also what sort of love they cher- 
ish for one another ; and why then this new sort of 
fashion has come into the world now, and not long 
ago — I heartily approve this thy desire, and seek 
from God, who gives us to speak and to hear, both 
to grant me so to speak that above all thou, hear- 
ing, mayest be bettered, and to grant thee so to 
hear that I, speaking, shall not regret. 

2. Come, then, having divested thyself of all 
the considerations preoccupying thy mind, and 
laying aside the habits which beguile thee, and be- 
coming, as from the beginning, a new man, and as 
about to be a learner of a new doctrine, even as 
thou hast confessed, behold, not only with the eyes 
but also with the mind, of what nature or what 
form they happen to be whom ye think of and wor- 
ship as gods. Is not one a stone, like that trodden 
upon ; and another brass, not better than skewers 
wrought for our use ; and another wood, even now 
rotten ; and another silver, needing a man to guard 
it, that it may not be stolen ; and another iron, weak- 
ened by rust; and another clay, no more sightly 
than that devoted to unhonored usage ? Are not all 
these of perishable materials ? Are they not forged 
by iron and fire ? Did not the stone-cutter fashion 
one of them, and the brazier another, and the sil- 
versmith another, and the potter another ? Before 



130 THE APOSTOLIC FATHERS, 

they were wrought by the arts of these into these 
forms, had not each of them in its own way been 
transformed, as still happens ? Would not what 
are now skewers, made of this material, should they 
chance upon the same artificers, become like to 
these? Are not these again which are now wor- 
shiped by you able ' to become skewers like the 
others by the power of man? Are they not deaf? 
Are they not blind ? Are they not lifeless ? Are 
they not without feeling ? Are they not all liable 
to rot ? Are they not all corruptible ? Ye call 
these gods ; ye serve them, ye worship them ; and 
ye become absolutely like them. On account of 
this ye hate the Christians, because they do not 
deem these to be gods. [Why this ?] For do not 
ye who now recognize and serve them much more 
cast contempt on them ? Do ye not much rather 
mock and despise them, worshiping those of stone 
and clay without affording them keepers, and those 
of silver and gold, shutting up by night and placing 
under keepers by day, that they be not stolen ? 
By that which ye intend to present to them as an 
honor, if they are sensible, ye rather punish them ; 
but if they are senseless, ye convict them thereof 
when ye worship them with blood and the steam 
of sacrifices. Let one of you suffer these things. 
Let one of you endure that these things happen to 
himself. But no human being will willingly permit 
one of these affronts, for he has sensation and rea- 
son : the stone, however, permits it, for it is with- 
out sensation. Therefore do ye prove their want 
of sensation. Concerning the Christians not wor- 
shiping such gods, then, I am able to say many . 
and different things; but if these should not seem 
sufficient to any one, I deem it superfluous to say 
more. 

3. Next I deem thee most desirous of knowing 
about this, that they [Christians] do not worship 



THE APOLOGISTS. 131 

according to the same usages with the Jews. The 
Jews, then, if they avoid this servitude before men- 
tioned, and if they deem it right to worship one 
God as Lord of all, think wisely ; but if they offer 
this worship to him in a like manner with those be- 
fore mentioned, they are foolish. For they, think- 
ing to offer to God, as if he needed anything, those 
things, by the offering of which to the senseless and 
dumb the Greeks prove their folly, rightly declare 
it to be foolishness, not worship. For he, having 
made heaven and earth and all things in them, and 
providing for us all that which we need, himself 
has need of no one of those things which he sup- 
plies to those thinking to give. And those think- 
ing to offer sacrifice to him with blood and smoke 
and burnt offering, and to honor him with these 
tokens, seem to me to differ in no way from those 
paying the same tribute to things that are dumb, 
that are not able to receive honor, in that they 
think to give something to one who has need of 
nothing. 

4. But, in truth, as to their scrupulousness about 
meat, and the superstition about the sabbath, and 
the vain boasting of circumcision, and the hypocrisy 
about fasting and the new moon, ridiculous and 
not worthy of speech, I do not suppose you care to 
learn from me. For the receiving of some of the 
things created by God for the use of man as created 
well, and the rejection of some as useless and bad, 
how is it not godless ? And the false representa- 
tion of God as forbidding to do any good on. the 
sabbath day, how is it not impious ? And the pre- 
tending that the diminution of the flesh is a witness 
of election, as if on account of this they were espe- 
cially beloved of God, how is it not worthy of ridi- 
cule ? And their observance of months and days, 
being always with the stars and the moon, and 
their assigning of the appointments of God and the 



132 THE APOSTOLIC FATHERS. 

changes of the seasons according to their own im- 
pulses, some for feasting and some for mourning, 
who thinks to be a proof of reverence to God and 
not much more of foolishness ? I think thee, then, 
sufficiently persuaded that Christians rightfully ab- 
stain from the common vanity and error, and from 
the meddlesomeness and vain boasting of the Jews; 
but thou must not expect to be able to learn the 
mystery of their peculiar way of worshiping God 
from a man. 

5. For Christians are different neither in coun- 
try, nor speech, nor race, from the rest of men. 
For they do not anywhere inhabit a city of their 
own, nor do they use any strange dialect, nor do 
they follow any marked kind of life. This wisdom 
of theirs is not found out for them by any reflec- 
tion or deep thought of inquisitive men, nor do 
they, like some men, set forth human doctrine. In- 
habiting both Grecian and barbarian cities, as each 
has received by lot, and following the nations 
among whom they dwell in dress and food and the 
other affairs of life, they exhibit the wonderful and 
confessedly paradoxical character of their polity. 
They inhabit their native country, but only as so- 
journers ; they share all things as citizens, and en- 
dure all things as foreigners ; every foreign land is 
as their native country, and every land of their 
birth as a foreign land. They marry as do all, and 
beget children, but they do not expose their off- 
spring; they have a common table, but not a com- 
mon bed. They chance to be in the flesh, but 
they do not live according to the flesh ; they reside 
upon earth, but their dwelling place is in heaven; 
they obey the established laws, and in their own 
lives they rise above the laws. They love all, and 
by all they are pursued. They are unknown,' and 
are condemned ; they are put to death, and are 
made alive again. They are poor, and they make 



THE APOLOGISTS. 133 

many rich ; they are destitute of all things, and in 
all they abound. They are without honor, and in 
this want of honor they glory ; they are evil spoken 
of, and they are justified. They are reviled, and 
they bless ; they are insulted, and they pay honor. 
Doing good, they are punished as evil doers ; being 
punished, they rejoice as being made alive. They 
are assailed by Jews as strangers, and by Greeks 
they are persecuted ; and cause for the opposition 
those who hate them have none to assign. 

6. But to put it plainly : As the soul is in the 
body, so are Christians in the world. The soul 
permeates all the members of the body, and Chris- 
tians are throughout the cities of the world. The 
soul dwells in the body and is not of the body ; 
Christians too dwell in the world and are not of 
the world. The soul, invisible, keeps guard in the 
visible body; and Christians are known as being 
in the world, but their way of worshiping God re- 
mains unseen. The flesh hates the spirit and 
makes war upon it, though suffering nothing, be- 
cause it is prevented from enjoying pleasures ; and 
the world hates Christians, being in no way injured, 
because they forswear pleasures. The soul loves 
the flesh which hates it, and the members ; and 
Christians love those who hate them. The soul is 
shut up in the body, and itself preserves the body ; 
Christians also dwell in the world as in a prison, 
and themselves preserve the world. The immortal 
soul abides in a mortal tabernacle ; and Christians 
dwell in perishable [habitations], expecting incor- 
ruption in heaven. Deprived of food and drink, 
the soul becomes better ; Christians again, punished 
every day, rather increase in numbers. To such a 
station God assigns them, which it were not lawful 
for them to forsake. 

7. For this is not, as I say, an earthly invention 
which is committed to them, nor do they think it 

12 



134 THE APOSTOLIC FA THERS. 

worth their while to guard so carefully a mortal dis- 
covery, nor are they intrusted with the administra- 
tion of human mysteries. But truly of his own 
accord the omnipotent and all-creating and unseen 
God himself fixed in men and established in their 
hearts the truth from heaven and the holy and in- 
comprehensible Word ; not, as some man might 
suppose [he would], having sent some servant, either 
messenger or governor, either one of those who di- 
rect earthly affairs, or one of those intrusted with 
governments in the heavens ; but the very Creator 
and Fashioner of all things, by whom he confined 
the sea within its own bounds, whose mysterious 
laws all the starry signs faithfully observe, from 
whom the sun receives for observance the bounds 
of his daily course, whom the moon obeys as he com- 
mands to shine by night, whom the stars obey fol- 
lowing in the course of the moon, by whom all 
things are marked out and defined and put in sub- 
jection, the heavens and things in the heavens, the 
earth and things in the earth, the sea and things in 
the sea, fire, air, the abyss, things in the heights 
and things in the depths, and those in middle space. 
This one he sent to them. Was it* then, as one 
might suppose, for tyranny and [to cause] fear and 
consternation ? Not at all ; but in ' sweet reason- 
ableness * and mildness. As a King sending his 
son, a King, he sent him ; as God he sent him ; as 
to men he sent him ; as saving he sent him ; as 
persuading, not as compelling : for compulsion does 
not characterize God. He sent him as calling, not 
as pursuing us ; he sent him as loving, not judging. 
For he will send him as judge ; and who shall stand 
before his coming? .... [Dost thou not see them] 
thrown to the wild beasts in order that they may 
deny the Lord, and not overcome ? Dost thou not 
see that as more of them are punished, so the rest 
increase the more ? These things seem not to be 



THE APOLOGISTS. 135 

the work of man ; these are the power of God ; 
these are the evidences of his manifestation. 

8. For who among men at all understood what 
God is, until he came ? Can it be that thou dost 
receive the senseless and frivolous words of those 
[deemed] trustworthy philosophers ? of whom some 
said that God was fire (they call that God to which 
they are about to come), and some water, and 
some some other one of the elements created by 
God. And, indeed, if any one of these opinions 
is received, it would be possible also for each one 
of the other things created to be represented as 
God. But these things are the humbug and error 
of sorcerers. And no one of men has seen him or 
made him known ; but he has revealed himself. 
And he has revealed himself through faith, by which 
alone it is permitted to see God. For God the 
Lord and Fashioner of all, having made all things, 
and having assigned them to their position, not 
only proved to be a lover of men, but also long- 
suffering. But he was always of such nature, and 
is and shall be, kind and good and without wrath 
and true, and he is alone good ; and having con- 
sidered the great and unspeakable plan, he com- 
municated it to his Son alone. So long, therefore, 
as he kept in mystery and guarded his own wise 
counsel, he seemed to be unmindful and careless of 
us ; but when he made a revelation through his be- 
loved Son, and disclosed the things prepared from 
the beginning, all things came to us at once, both 
to share in his good deeds and to see and notice 
things which who of us would even have expected ? 

9. Having already therefore administered all 
things by himself with his Son, during [all] the 
time past, he suffered us as we would to be carried 
away with lawless impulses, being overcome of 
pleasures and lusts, not at all delighting in our sins ; 
but suffering [them], neither approving of the then 



136 THE APOSTOLIC FATHL 

time of unrigh: ss, but working out the pres- 

ent [time] of righteousness ; that being convinced in 
that time of our unworthiness of life through our 
own works, we might now become worthy through 
the good:: -od; and having made ma: 

the impossibility of coming through our own s 

:he kingdom of God, we should become able 

through the power of God. And when our sin was 

filled up, and it was made fully manifest that the 

reward of the same, punishment and death, was 

2nd the time came which God had al- 

appointed to make manifest his goodnes- 

:— O the surpassing benevolence and lc 
God ! — he did not hate us, nor thrust us away, nor 

us malice ; but he was long-suffering and for- 
bearing. He himself took on him our sins, him- 
self g: :wn Son a ransom for us, the holy 

One for the lawless, the blameless One for the 

d, the righteous One for the unrighteou 
spotless One for the defiled, the immortal One for 
mortals. For what else but his righteous 
able to cover our sins ? By whom could we, law- 

md disobedient, be made righteous but by the 
Son of God alone ret exchange! O un- 

traceable working ! O unexpected kindnesses ! that 
the lawlessness of many should be hid in One who 
is righteous, and the righteousness of One should 
make righteous many who were lawless. Having 

proved in the time past the powerlc 
our nature to attain to life, and having now made 
manifest a Saviour, able things [which 

as once] impossible t by both these 

things he sought that we should believe in his good- 
ness ; that we should esteem him our Xourisher, 
Father, Teacher, Counsellor, Healer. Wisdom, 

\ Honor, Glory. P: that we should 

not be anxious about dress and food. 

10. .If thou also dost desire this faith, thou must 



THE APOLOGISTS. 137 

first gain a knowledge of the Father. For God 
loves men, on whose account he made the world, to 
whom he subjected all things in [the earth], to 
whom he gave reason, to whom understanding, to 
whom alone he gave to look upward to himself, 
whom he formed after his own image, to whom he 
sent his only begotten Son, to whom he gave prom- 
ise of the kingdom in heaven, and he will give it to 
those who love him. And knowing [the Father], 
with what joy dost thou think to be filled? Or 
how wilt thou love him who has so loved thee be- 
fore ? And having loved, thou mayest be an imi- 
tator of his goodness. And do not wonder if it is 
possible for a man to be an imitator of God. If 
he desire it, it is possible. For it is not happiness, 
either to oppress one's neighbors, or to wish to have 
preeminence over those who are weaker, or to be 
wealthy and use violence toward inferiors ; nor is 
any one able by these things to be an imitator of 
God, but these things are foreign to his majesty. 
But whoever takes upon himself the burdens of his 
neighbor, who, in whatsoever he is superior, wishes 
to benefit him who is lacking, who, whatever he has 
received from God, by ministering to those who 
lack becomes a God to them receiving, this one is 
an imitator of God. Then thou shalt see, being 
upon earth, that God rules in heaven ; then shalt 
thou begin to speak the mysteries of God ; then 
thou shalt both love and admire those who are pun- 
ished on account of their unwillingness to deny 
God ; then thou shalt condemn the deceit of the 
world and the error, when thou knowest what it is 
truly to live in heaven, when thou despisest what 
is here called death, when thou fearest what is truly 
death, which is reserved for those condemned to 
fire eternal which punishes those given over to it 
unto the end. Then those suffering for righteous- 
ness' sake the fire of the present thou shalt admire, 



138 THE APOSTOLIC FATHERS, 

and thou shalt deem them blessed when thou shalt 
know that fire .... 



ii. [I do not speak of strange things, nor do I 
seek things unlooked for; but, being a disciple of 
the apostles, I become a teacher of the Gentiles, 
ministering worthily of the things given me to those 
who are disciples of the truth. For who, having been 
rightly instructed, and having become a friend to the 
Word, does not seek to learn wisely the things made 
clearly manifest through the Word to the disciples, to 
whom the Word appearing has revealed them, speak- 
ing frankly, not understood by unbelievers, but 
speaking in detail to disciples, who being accounted 
faithful by Him know the mysteries of the Father. 
On account of which he sent the Word that he 
might be manifest to the world, who having been 
despised by the people [the Jews], and being 
preached by the apostles, is believed on by the 
Gentiles. This is he who was from the beginning, 
appearing now and being found old, and being 
everywhere born in the hearts of the saints. This 
is the everlasting One, who is to-day accounted the 
Son, through whom the Church is enriched, and 
grace spread abroad is increased in the saints, sup- 
plying understanding, revealing mysteries, announc- 
ing seasons, rejoicing over the faithful, being given 
to those who seek, by whom the vows of the faith 
are not broken, and the landmarks of the fathers are 
not removed. Then the fear of the law is chanted, 
and the grace of the prophets is known, and the 
faith of the gospel is established, and the tradi- 
tion of the apostles is guarded, and the grace of 
the Church is exultant. Grieving not which grace, 
thou shalt know what things the Word discourses, 
through whom he will, when he pleases. For what- 
soever things we are moved to declare with pains by 



THE APOLOGISTS. 139 

the will of the commanding Word, from love of the 
things disclosed to us, we become sharers with 
you. 

12. Reading and listening to which things with 
attention, ye shall know what things God has pre- 
pared for those who rightly love [him], being made 
a paradise of delight bearing in themselves a fruit- 
ful, flourishing tree, and being adorned with all 
manner of fruits. For in this place is planted the 
tree of knowledge and the tree of life ; but the 
[tree] of knowledge does not kill, though disobe- 
dience destroys. For not without significance are 
the writings that God from the beginning planted 
in the midst of paradise the tree of knowledge and 
the tree of life, through knowledge revealing life ; 
which not using properly, they who were from the 
beginning were stripped naked through the deceit 
of the serpent For there is no life without knowl- 
edge, nor is knowledge secure without true life. 
Wherefore each was planted a neighbor to the other. 
Perceiving the force of which, the apostle, blaming 
that knowledge which, without the commanding 
force of truth, influences life, says, " Knowledge 
puffeth up, but love edifieth." For thinking to 
know anything without knowledge which is true 
and is testified to by the life, one knows nothing ; 
he is deceived by the serpent, not having loved 
life : but knowing with fear, and seeking life, one 
plants with hope, expecting fruit. Let your heart 
be knowledge and your life true wisdom, contained 
within. Bearing which tree and seizing its fruit, 
you will be gathering always that which is desired 
by God, which the serpent does not touch ; neither 
is Eve [then] approached by deceit, nor corrupted, 
but, a virgin, is trusted ; and salvation is set forth, 
and apostles are filled with understanding, and the 
passover of the Lord advances, and the tapers are 
gathered and placed in order, and the Word, teach- 



140 THE APOSTOLIC FATHERS. 

ing the saints, rejoices, by whom the Father is glo- 
rified : to whom be glory for ever. Amen.] 



JUSTIN. 

Philosopher and Martyr are the distinguishing 
titles of this chief of the early apologists. He was 
born in Samaria, of Greek parents, somewhere about 
a. d. ioo. Becoming an earnest seeker after God, 
as he tells us in his " Dialogue with Trypho," he 
studied with the various philosophical sects, hearing 
the most to commend among the Platonists. At 
last, finding the object of his search revealed in 
the prophetic writings, which pointed to God the 
Father of all and to Christ as the Son of God (see 
" Dialogue"), he became a Christian. His conver- 
sion, like that of Paul, was a call to proclaim to the 
world the knowledge of Christ ; not like the apos- 
tle, by founding Churches, but by retaining his phi- 
losophers dress and habits, and quietly teaching 
this new and divine philosophy to all seekers after 
truth. Like Paul, he felt himself a debtor to all 
men, of every race and rank in life, to teach them, 
as much as in him lay, of his new Master and of the 
way of salvation. We see him at Ephesus using 
all his knowledge of Scripture to persuade a little 
group of Jews to receive Jesus as the promised 
Christ. We hear him in his apologies to the Em- 
perors not merely arguing as a philosopher for the 
toleration of Christians, but appealing personally to 
the sovereigns of the world to accept this faith in a 



JUSTIN. 141 

crucified Lord. Again we see him in his work at 
Rome, commending the truth to all who congre- 
gated there from every nation, and denouncing the 
falsehoods of heretics like Marcion and Crescens. 
In such labors he passed his life, his reward being 
— again like Paul — a martyr's death at Rome, a. d. 
163. An ancient " Martyrium " says that, in com- 
pany with other confessors, he was beheaded. 

Justin's praises are sounded by the whole early 
Church. Writers like Irenaeus and Tertullian bor- 
rowed very largely from his works ; later fathers 
appeal to him as to one speaking with authority ; 
no other name so great as his intervenes between 
John and Origen. It is, however, the man more than 
his writings that we admire ; and in the writings it 
is the truth which he utters, rather than the form in 
which he puts it, that attracts us. He appears in 
the midst of that cultured and curious, but hollow 
and heartless second century, like an old Hebrew 
prophet waking after a sleep of centuries, and as- 
suming the philosopher's cloak as the nearest ap- 
proach to his old sheepskin mantle. He denounces 
woes upon the Csesar if he does not repent, as 
boldly as Elijah rebuked the sins of Ahab. He 
feels through every fiber of his being that he is 
called to utter the truth of God, and so speaking 
he knows no fear. And yet, with all his prophetic 
boldness, Justin was a philosopher, and, in spite of 
of occasional narrow reasonings, he was a broad 
thinker. He could discern good beyond the circle 
of nominal believers in Christ. For his doctrine 
of the Logos, by-which Christianity appeared to him 
as the full and perfect manifestation in humanity 



142 THE APOSTOLIC FA THERS. 

of that Divine Word or Reason of which philosophy 
and prophecy had already given feeble suggestions, 
led him to commend everything that was true in 
philosophy, as well as in prophecy, as of God. 
They who had uttered such truth were Christians. 
Socrates was a Christian ; Elijah was a Christian. 
They were not, however, Christ. Some seeds of 
the /loyoc o-epuartKog had germinated within them. 
They were not themselves the Word that was God. 
Still, for what they were, Justin revered them. God 
had spoken through them. Suffering for the truth, 
they had been martyrs of the Word, as truly as any 
who were then witnessing with their lives. Thus 
the history of the world had been one continuous 
progress of the Divine Word, making himself felt 
somewhat among the Greeks, revealing himself 
more fully among the Hebrews, but at last standing 
forth in entirety in the Saviour of the world. 

Justin's works, of the genuineness of which there 
is no reasonable doubt, are two "Apologies," ad- 
dressed to the emperors, and the u Dialogue with 
Trypho." There are attributed to Justin, but on 
doubtful evidence, the following works : " An Ad- 
dress to the Greeks," "A Hortatory Address to the 
Greeks," fragments of a work on " The Resurrection 
of the Dead," and a work on the " Sole Government 
of God." Other works have been assigned to him 
which have no shadow of claim to his authorship. 

A large part of the " First Apology " is here 
given. Of the " Dialogue," which, in full text, is 
of about the size of this volume, only a summary 
could be given — full enough, however, to indicate 
the scope and order of the argument. 



JUSTIN, 143 



THE FIRST APOLOGY OF JUSTIN. 

i. To the Emperor Titus ^Elius Adrianus An- 
toninus Pius Augustus Caesar, to his son Verissimus 
the philosopher, and Lucius the philosopher, the 
natural son of Caesar, but the adopted son of Pius, 
and the lover of learning, and to the sacred Senate, 
and to the whole people of Rome, in favor of those 
men of all -nations who are unjustly hated and op- 
pressed, I, Justin, the son of Priscus, and grandson 
of Bacchius, native of Flavia Neapolis, a city of 
Palestine, being one of them, have composed this 
address and petition. 

2, Reason directs that all who are really pious 
and philosophical should honor and love that alone 
which is true, and refuse to follow the opinion of 
the ancients, should they prove to be worthless; 
for sound reason requires that we should not only 
reject those who do or teach anything wrong, but 
that by every means, and before his own life, the 
lover of truth ought, even if threatened with death, 
to choose to speak and to do what is right. 

You everywhere, then, hear yourselves termed 
pious, and philosophers, and guardians of justice, 
and lovers of learning ; it shall [now] be seen 
whether you are indeed such. For we have not 
come to flatter you by these writings of ours, nor to 
bespeak favor ; but to make our claim to be judged 
after a strict and searching inquiry ; so that neither 
by prejudice, nor desire of popularity from the su- 
perstitious, nor by any unthinking impulse of zeal, 
nor by that evil report which has so long kept pos- 
session of your minds, you may be urged to give a 
decision against yourselves. For it is our maxim 
that we can suffer harm from none, unless we be 
convicted as doers of evil, or proved to be wicked : 
you may indeed slay us, but hurt us you can not. 



144 THE APOSTOLIC FA THERS. 

3. But lest any should think that this is a sense- 
less and rash assertion, I entreat that the charges 
against us maybe examined; and if they be sub- 
stantiated, let us be punished as it is right to punish 
any other ; but if no man has anything of which to 
accuse us, true reason does not allow you through a 
wicked report to wrong the innocent, or rather your- 
selves, who (so doing) are disposed to conduct this 
suit not by judgment but by passion. And every 
sober-minded person will think this to be the only 
good and right proceeding, namely, t,hat the subjects 
should give a blameless account of their life and 
doctrine ; and that their rulers should, on the other 
hand, equally give sentence, not under the guidance 
of violence and tyranny, but of piety and wisdom. 
Thus will both prince and people be blessed. For 
one of the ancients has somewhere said, " Unless 
the princes and people become philosophers, it is 
impossible for cities to become happy." It is my 
undertaking, then, to give all men an account both 
of our life and doctrines ; lest, instead of those who 
see fit to be ignorant of our customs, we should pay 
the penalty of those offenses which they blindly 
commit; but it is your duty, as reason requires, 
when you hear us, to approve yourselves good 
judges. For if, for the rest, you, having understood, 
do not what is just, it is [an offense] without excuse 
against God. 

4. The naming of a name, then, implies neither 
good nor evil, apart from the actions which are 
connected with that name ; and we, as far as the 
name that is laid to our charge goes, must be con- 
sidered as very good men. [Referring to the simi- 
larity of xpiorog, Christ, and X? 7 ] OT ^^ excellent.] 
But as we should not think it right, if convicted of 
any crime, to ask to be acquitted for the sake of the 
name, so on the other hand, if we be found guilty 
of no wrong, either through our adoption of a name 



JUSTIN. 145 

or through our mode of life, it is your duty to take 
anxious care that you do not, by unjustly punish- 
ing the innocent, justly bring punishment on your- 
selves. From a name, then, neither praise nor pun- 
ishment can rightly spring, unless something be 
produced good or bad in practice. [The test must 
reach the lives of the individuals who bear the 
name.] 

5. [The charge of atheism comes from demons 
who likewise accused Socrates.] 

6. Hence it is that we are even termed atheists. 
And we confess ourselves atheists as regards such 
beings if they be esteemed as gods, but not with 
respect to the most true God and Father of righ- 
teousness and sobriety, and all other virtues, and 
who partakes not of evil ; but both him and his son, 
who came from him, and taught us these truths, 
and the host of the other good angels who follow 
and imitate him, and the Spirit of prophecy, we 
reverence and worship, honoring him in reason and 
truth, and fully instructing every one who wishes to 
learn as we are taught ourselves. 

7. [Each Christian must be tried by his own 
life.] 

8. [Christians confess their faith in God, who, 
by Christ, will punish the wicked everlastingly.] 

9. [Folly of idol worship.] 

10. And we have learned that God has no 
need of material offerings from man, seeing that he 
gives us all things, and we have been taught, and 
are convinced and believe, that he only receives 
those who imitate the virtues which appertain to 
him, namely, temperance, and justice, humanity, and 
all that is worthy of a God who is called by no 
proper name. And we are also taught that he in 
his goodness created all things in the beginning 
from shapeless matter, for the sake of men, who, if 
by their works they approve themselves worthy to 

*3 



146 THE APOSTOLIC FATHERS, 

his counsel, shall, we believe, be thought worthy of 
a dwelling with him, there to reign with him, free 
henceforth from corruption and suffering. For as 
he created us at first when we were not, so also we 
believe that he will hold those who choose what is 
pleasing to him worthy, because of their choice, 
of immortality and of dwelling with himself; for 
though our birth was not originally our own doing, 
yet in order that we may choose to follow what is 
pleasing to him, he, by the reasonable faculties which 
he has bestowed on us, both persuades us, and leads 
us to faith. And we think that it is to the benefit 
of all men that they are not prohibited from the 
knowledge of these things, but are even urged to 
turn their attention to them. For what human laws 
were incapable of doing, that the Word, which is 
divine, would effect, were it not that the evil de- 
mons, aided by the wicked and varied inclination 
to evil, which is in the nature of every man, have 
scattered about so many false and godless accusa- 
tions, of which none apply to us. 

n. And, when you hear that we look for a 
kingdom, you rashly conclude that we mean a hu- 
man one, although we declare that it is to be that 
which is with God, as is proved by the fact that, when 
examined by you, we own ourselves to be Chris- 
tians, though we know that for every one who con- 
fesses this the punishment is death. For, if we ex- 
pected a human kingdom, we should deny our name 
that we might escape destruction, and should en- 
deavor to elude you, that we might obtain our ex- 
pectations ; but since we fix not our hopes on the 
present, we take no thought when men murder us, 
death at any rate being owed by all. 

12. [Christians live as under God's eye, and so 
should not be feared by good princes.] 

13. That we are not atheists, therefore, what 
moderate person will not confess, from our worship 



JUSTIN. 147 

of the Creator of this universe, whom we assert, as 
we have been taught, to have no need of sacrifices 
of blood, and libations, and incense, but whom we 
praise to the best of our power with the reasonable 
service of prayer and thanksgiving, in all our obla- 
tions, having been instructed that the only service 
that is worthy of him is, not to consume by fire what 
he has given us for our sustenance, but to apply it 
to our own benefit, and to that of those who are in 
need, and, showing ourselves grateful to him, in 
speech to offer him solemn acts of worship and 
hymns for our creation, for all our means of health, 
for the qualities of things, and for the changes of 
seasons, and putting up prayers that we may have 
a resurrection to incorruptibility through our faith 
in him. Our Teacher of these things is Jesus Christ, 
who was even born for that purpose, and was cruci- 
fied under Pontius Pilate, procurator of Judea in 
the reign of Tiberius Caesar; whom, having learned 
him to be the Son of the very God, and holding 
him to be in the second place, and the Spirit of 
prophecy in the third, I will prove that we worship 
with reason. From this, however, people assure us 
of madness, affirming that we assign the second 
place, after the immutable and eternal God and 
Father of all things, to a crucified man ; not know- 
ing the mystery that is herein ; to which I entreat 
you to give heed, as I proceed to explain it. 

14. [The demons misrepresent Christian doc- 
trine.] 

15. On chastity then he [Christ] spoke thus: 
"Whosoever looketh upon a woman to lust after 
her, hath committed adultery with her already in 
his heart before God." And, " If thy right eye of- 
fend thee, pluck it out ; it is better for thee to 
enter into the kingdom of heaven with one eye. 
rather than having two eyes to be cast into everlast- 
ing fire." And, "Whosoever shall marry her that 



143 THE APOSTOLIC FATHERS. 

is divorced from another husband, committeth adul- 
tery." And, " There are some who are made 
eunuchs of men, and some who are born eunuchs, 
and some who have made themselves eunuchs for 
the kingdom of heaven's sake ; but all can not re- 
ceive this saying." So that all who, by human law, 
contract second marriages, are sinners in the eyes 
of our Master, and they who look upon a woman 
to lust after her ; for not only is the man who com- 
mits adultery in fact rejected by him, but even he 
who does so in will, since not only are our works 
manifest to God, but even our very wishes. And 
there are many men and women, of sixty and seventy 
years of age, who were disciplined to Christ from 
their youth, and now remain spotless ; and it is my 
pride to be able to produce such from every nation. 
What shall I say, too, of that countless multitude * 
who have laid aside their former licentiousness, and 
learned these things? For Christ called not the 
righteous and the temperate to repentance, but the 
wicked and the intemperate, and the unjust. And 
he spoke as follows ; " I came not to call the righ- 
teous, but sinners, to repentance." For our heaven- 
ly Father would rather the repentance of a sinner 
than his punishment. 

And, on the love that we should bear to all men, 
he taught thus : u If ye love them which love you, 
what new thing do ye ? For even fornicators do 
the same. But I say unto you, Pray for your ene- 
mies, love those that hate you, bless them which 
curse you, and pray for them which despitefully use 
you." And to incite us to communicate to those 
who have need, and to do nothing for praise, he 
said : " Give to every one that asketh, and from 
him that would borrow turn not away ; for if ye 
lend to them of whom ye hope to receive again, 
what new thing do ye ? This even the publicans do. 
Lay not up for yourselves treasures upon earth 



JUSTIN. 149 

where moth and rust doth corrupt, and where thieves 
break through ; but lay up for yourselves treasures 
in heaven, where moth and rust doth not cor- 
rupt. For what is a man profited, if he shall 
gain the whole world and lose his own soul ; or, 
what shall a man give in exchange for it ? Lay up 
for yourselves therefore treasures in heaven, where 
neither moth nor rust doth corrupt." And, "Be 
you kind and merciful, as your Father is kind and 
merciful, who maketh his sun to rise upon sinners, 
on the just and on the evil. Take no thought what 
ye shall eat, or what ye shall put on. Are ye not 
much better than birds and beasts ? And yet God 
feedeth them. Be not therefore solicitous what ye 
shall eat, or wherewithal ye shall be clothed ; for 
your Father which is in heaven knoweth that ye 
have need of these things. But seek ye first the 
kingdom of heaven, and all these things shall be 
added unto you. For where the treasure is, there 
also is the mind of man." And, "Do not these 
things to be seen of men, otherwise ye have no re- 
ward of your Father which is in heaven." 

16. And what he said about being patient and 
ready to assist all men, and free from anger, is as 
follows : " Whosoever shall smite thee on thy cheek, 
turn to him the other also; and him that would 
take away thy cloak or thy coat, forbid not. Who- 
soever is angry is in danger of the fire. Whosoever 
shall compel thee to go a mile, go with him twain. 
Let your good works so shine before men, that they 
may see them, and glorify your father which is in 
heaven." For we ought not to rise up in strife, nor 
would he have us imitators of the wicked, but he 
has urged us, by patience and meekness, to convert 
all from shame and the lust of evil. And this 
[work] I have to show in the case of many that 
were numbered with you, who changed from violent 
and tyrannical characters, being overcome either 



150 THE APOSTOLIC FATHERS, 

from having watched the constancy of their neigh- 
bors' lives, or from having observed the wonderful 
patience of fellow travelers under unjust exactions, 
or from the trial they made of those with whom they 
1 were concerned in business. 

And with regard to not swearing at all, and al- 
ways speaking the truth, he has commanded as fol- 
lows : " Swear not at all ; But let your yea be yea, 
and your nay, nay; for whatsoever is more than 
these is of evil." And he thus persuaded us that 
it is right to worship God alone. "This is the 
greatest commandment, Thou shalt worship the 
Lord thy God, and him only shalt thou serve, with 
all thy heart, and with all thy strength, the Lord 
thy God which made thee." And when one came 
to him and said, " Good Master," he answered say- 
ing, " There is none good but God only, who made 
all things." But let those who are not found to be 
living as he commanded be assured, that they are 
not Christians at all ; even though with the tongue 
they confess the doctrine of Christ ; for he has de- 
clared that not the sayers only, but those who are 
also doers, shall be saved. His words are as fol- 
lows : " Not every one that saith unto me, Lord, 
Lord, shall enter into the kingdom of heaven, but 
he that doeth the will of my father which is in 
heaven : for whosoever heareth me, and doeth what 
I say, heareth him that sent me. For many will 
say unto me, Lord, Lord, have we not eaten and 
drunk in thy name, and done wonders ? And then 
will I say unto them, Depart from me, ye that work 
iniquity. Then shall there be wailing and gnash- 
ing of teeth, when the righteous shall shine forth as 
the sun, but the wicked are sent into everlasting 
fire. For many shall come in my name, clothed 
outwardly in sheep's clothing, but inwardly they 
are ravening wolves ; ye shall know them by their 
works. But every tree that bringeth not forth good 



JUSTIN. 151 

fruit is hewn down, and cast into the fire." And 
we entreat that they who are not living according 
to his commandments, but who are only called 
Christians, may be punished also by you. 

17. We everywhere, before all things, endeavor 
to pay tribute and taxes to those whom you ap- 
point, as we were taught by him. For persons at 
that time came to him and asked him if it were law- 
ful to pay tribute to Caesar ; and he answered : 
" Tell me whose image this coin bears ? and they 
said, Caesar's. And he answered them again, Ren- 
der therefore unto Caesar the things which are 
Caesar's, and unto God the things that are God's." 
Hence we render worship to God alone, but we 
serve you gladly' in other things, acknowledging 
you to be kings and rulers of men, and praying 
that you may be found to unite to your imperial 
power, sound wisdom also. But if you disregard 
our prayers and public professions, we shall suffer 
no loss, since we believe — I should rather say, we 
are fully convinced — that each will suffer punish- 
ment by eternal fire, according to the merit of his 
actions ; and that an account will be required of 
every one in proportion to the powers which he re- 
ceived from God, as Christ has declared in these 
words : " For unto whomsoever God hath given 
much, of him shall the more be required." 

18. For look back to the end of each of the 
Emperors, how they died the death which is com- 
mon to all, which, if it terminated in insensibility, 
would be a godsend to all the wicked. But since 
sensation remains in all men who have been in ex- 
istence, and everlasting punishment is in store, do 
not hesitate to be convinced and believe that these 
things are true. And, indeed, let even necromancy, 
and the divinations by uncontaminated children, 
and the invocation of human souls, and those who 
are termed by the magicians senders of dreams and 



152 THE APOSTOLIC FATHERS. 

familiars, together with the actions of those who are 
acquainted with these things, persuade you that 
souls are in a state of sensation even after death ; 
and those who are seized and dashed down by the 
souls of the dead, whom all term demoniacs, and 
insane, and your oracles as you term them, of Am- 
philochus, Dodona, Pytho, and others of the same 
kind, with the doctrine of your writers Empedocles 
and Pythagoras, Plato and Socrates, and the ditch 
of Homer, and the descent of Ulysses to see these 
[souls], and the testimony of these who have taught 
the same as these : in a like manner with [your re- 
ception of] whom, do you also receive us ; for we 
believe in God no less than they, but more, for we 
expect to receive our bodies again, even after they 
are dead and cast into the earth, affirming that with 
God nothing is impossible. 

19. [Possibility of the resurrection argued from 
the formation of the body from the human soul ; 
containing also the following :] For we know that 
our Master Jesus Christ has said, " What is im- 
possible with men is possible with God"; And 
" Fear not them that kill you, and after that have 
no power to do anything, ,, he said, " but fear him 
who after he hath killed is able to cast both soul 
and body into Gehenna. ,, This Gehenna is a place 
where all will be punished who live unrighteously, 
and who believe not that what God has taught 
through Christ will come to pass. 

20. And the Sibyl, and Hystaspes, have said 
that there should be a dissolution of things cor- 
ruptible by fire. And those philosophers who are 
termed Stoics teach that God himself shall be re- 
solved into fire, and say that again, after this 
change, the world shall be formed anew ; but we 
know that God, the Creator of all things, is superior 
to the things that are to be changed. If therefore 
we assert on certain points things like those poets 



JUSTIN. 153 

and philosophers whom you honor, but speak on 
others more convincingly and divinely than they, 
and if we only have proof, why are we thus unjustly 
hated beyond all? For in our assertion that all 
things were ordered and created by God, we are 
found to speak the language of Plato, and in our 
opinion that there will be a conflagration, we use 
that of the Stoics ; but in our doctrine that the souls 
of the wicked will be punished, and are in a state 
of sensation after death, while those of the righteous 
are freed from torment and remain in bliss, we 
teach like the poets and philosophers. In denying 
that we ought to worship the work of men's hands, 
we agree with Menander the comedian, and others 
of his opinion ; for they have said that the work- 
man is greater than his work. 

21. [Analogies to the history of Christ in what 
is believed of certain of the gods.] 

22. But the Son of God, who is called Jesus, 
even if only a man in common with others, is wor- 
thy for his wisdom of being called the Son of God : 
for all your writers term God the Father both of 
men and of gods. And if we affirm that the Word 
of God was begotten of God even in a peculiar 
manner, and beyond the ordinary generation, as I 
have already said, let this be common to you who 
affirm Hermes to be the messenger-word from God. 
And should any object that he [Christ] was crucified, 
the fact is that this was also common to the fore- 
mentioned sons of Jupiter of yours, who underwent 
suffering. For in their case the sufferings of death 
are not recorded to have been similar, but different ; 
so that he appears not to be behind them even in 
his peculiar manner of suffering ; nay, I will prove 
him superior, as I have undertaken to do in the 
previous part of my defense ; or rather it is already 
proved ; for he who is the superior shows it by his 
actions. But if we affirm that he was born of a 



154 THE APOSTOLIC FATHERS. 

virgin, you also may take this as held in common 
of Perseus. And when we declare that he made 
the lame, paralytic, and blind from their birth whole, 
and that he raised the dead to life, even the like 
actions to those which are said to have been done 
by ^Esculapius may we be thought to assert of him. 

23. And that this also may be made plain to 
you (1), that whatever things we assert, having 
learnt them from Christ and the prophets who pre- 
ceded him, are alone true, and more ancient than 
all writers ; and that not because we say the same 
as they, we claim to be believed, but because we 
state the truth ; and (2), [that] Jesus Christ alone 
is properly the Son of God, as being his Word and 
First-begotten, and Power, and that being made 
man by his will, he taught us these doctrines for 
the renewal and restoration of mankind ; and (3), 
[that] before he was born as a man among men, 
certain men, at the instigation of the before-men- 
tioned demons, by the instrumentality of the poets, 
recounted as facts w T hat they [really] spoke as myth- 
makers, in the same way as they have fabricated 
the charges of impious and abominable deeds that 
are brought against us, and of which they have 
neither witness nor proof — I shall produce the fol- 
lowing arguments. 

24. [First, Christians alone are persecuted for 
the name of Christ, while others may worship every 
variety of gods.] 

25. [Secondly, Christians have abandoned these 
false gods.] 

26. Thirdly, after the ascension of Christ into 
heaven, the devils put forward certain men who 
styled themselves gods, who not only were not per- 
secuted by you, but were even deemed worthy of 
honors. There was Simon of Samaria, a native of 
a village called Gitto, who in the time of Claudius 
Caesar, through the craft of the devils working by 



JUSTIN, 155 

his means, performed acts of magic, and was held 
in your royal city of Rome to be a god, and was 
honored by you with a statue like a god, which 
statue was raised on the river Tiber, between the 
two bridges, bearing this inscription in the Roman 
language, " To Simon the holy god." And almost 
all the natives of Samaria, with a few of other na- 
tions, confessing him to be the first god, worship 
him ; and a certain Helena, who traveled about 
with him at that time, and had formerly exposed 
herself in the stews, they term the first idea gene- 
rated from him. I know, too, that one Menander, 
another Samaritan of the village of Capparatea, and 
a disciple of Simon, was also influenced by devils, 
and when in Antioch he deceived many by means 
of his magic ; and he even persuaded his followers 
that they should never die, which some of his dis- 
ciples still believe. And there is a Marcion of 
Pontus, who is even now teaching his disciples to 
believe in another and greater god than the Crea- 
tor; who, by the assistance of devils, has made 
many of every nation utter blasphemies, denying 
the Creator of this universe to be God, and causing 
them to confess another, who as being a greater 
god has done greater things than he. All w T ho 
come of these are, as I have said, called Christians ; 
just as those who do not agree with the philoso- 
phers in their doctrines, yet bear the common 
title which is derived from philosophy. Whether 
or not these people commit those shameful and 
fabulous actions — the putting out the lights, in- 
dulging in promiscuous intercourse, and eating 
human flesh I know not; but that they are not 
persecuted and put to death by you, at least for 
their opinions, I do know. I have by me, however, 
a treatise composed against all the heresies that have 
existed, which, if you \vish to peruse it, I will pre- 
sent to you. 



156 THE APOSTOLIC FATHERS, 

27. [Wickedness and sad results of exposing 
children.] 

28. For with us the prince of the evil spirits is 
called a serpent, and Satan, and the devil, as you 
may learn even from an examination of our writings ; 
who, Christ has foretold, will be sent into fire with 
his host, and the men who are his followers, there 
to be tormented to an endless eternity. For the de- 
lay of God in not yet having brought this to pass is 
for the sake of the human race ; for he foreknows 
that some will be saved by repentance, some even 
that are not yet perhaps born. In the beginning 
indeed he made man with understanding, and with 
the power of choosing the truth, and of acting up- 
rightly, in order that all men might be without ex- 
cuse before him, for they were created with reason 
and contemplation. If, therefore, any one shall not 
believe that God regards these things, or conclude 
indirectly that he has no existence, or affirm that 
he is, but takes pleasure in evil, or that he resem- 
bles a stone, and that neither virtue nor vice is any- 
thing, but men consider them to be good or bad in 
opinion only, this is the greatest impiety and in- 
justice. 

29. And again [we are taught not to expose 
children] lest any one of them may not be found, 
but may perish, and we be homicides. But we 
either do not marry at first, unless to bring up chil- 
dren ; or, declining it, we live in continence. And 
to prove to you that promiscuous connection is not 
a mystery of ours, one of our number presented 
a petition to Felix, the Prefect of Alexandria, to 
entreat permission to be made an eunuch by a sur- 
geon ; for, without the sanction of that officer, the 
surgeons of the place said that they were prohibited 
from performing the operation. And when Felix 
would by no means consent*to sign, his petition, the 
young man remained single, and was satisfied with 



JUSTIN. 157 

his own conscience, and the conscience of those who 
were of the same mind with himself. And I do not 
think it irrelevant to allude in this place even to 
Antinoiis, who is lately dead, whom all were eager 
with fear to worship as a god, although they knew 
both who he was and what was his origin. 

30. But lest any should ask us, in objection, 
what prevents him whom we call Christ from being 
a man, of men, who performed what we term mira- 
cles by magic craft, and therefore appeared to be 
the Son of God, I will now offer my proof, not trust- 
ing to the words of those who affirm these things, 
but necessarily believing those who foretold what 
should happen before it came to pass ; for we see 
with our very eyes that events have happened, and 
are happening, as was foretold; and this will, I 
think, appear even to you the greatest and truest 
proof. 

31. There were then certain persons among the 
Jews, who were prophets of God, by whom the 
Spirit of prophecy foretold events that were about 
to happen, before they came to pass ; and the pro- 
phecies of these persons the King of Judah for the 
time being acquired and took care of, as they were 
spoken, when uttered prophetically in their own 
Hebrew language, and arranged in books by the 
prophets themselves. ' But when Ptolemy, King of 
Egypt, was forming his library, and endeavoring to 
collect the works of every author, he heard also 
about these prophetic writings, and sent to Herod, 
who was then King of the Jews, entreating that the 
books of the prophecies might be transmitted to 
him. And Herod the king sent them written in their 
Hebrew language mentioned before. But when 
their contents were not understood by the Egyp- 
tians, he sent a second time to request the presence 
of persons to translate them into Greek. When 
this was done, the books remained in the possession 

14' 



158 THE APOSTOLIC FA THERS. 

of the Egyptians even to the present time, and they 
are in the hands of all the Jews throughout the 
world ; who, although reading them, do not under- 
stand what is said in them, but consider us as their 
enemies and opponents, killing and ill-treating us, 
as you do, whenever they have the power, as you 
may well believe : for even in the late Jewish war, 
Barcochebas, the ringleader of the Jewish revolt, 
commanded that Christians alone should be dragged 
to cruel torture, unless they would deny Jesus to 
be Christ and blaspheme him. And we find it fore- 
told in the books of the prophets that Jesus our 
Christ should come, born of a virgin, and grow to 
manhood, and heal every disease and every malady, 
and raise the dead, and be envied and unrecognized 
and crucified, and should die, and rise again and 
go up to heaven, and should both be, and be called, 
the Son of God ; and that certain persons should 
be sent by him into every nation of men to pro- 
claim these facts, and that rather the men of Gen- 
tile race should believe in him. And this was fore- 
told belore his coming ; at first, five thousand years ; 
then, three thousand ; then, two thousand ; then, 
one thousand ; and, lastly, eight hundred ; for, ac- 
cording to the succession of generations, other and 
yet other prophets arose. 

32. Moses then, in truth, who was the first of 
the prophets, spoke iri these very words : " The 
scepter shall not depart from Judah nor a lawgiver 
from between his feet, until he come for whom it is 
in store ; and he shall be the desire of the nations, 
binding his foal to the vine, and washing his robe 
in the blood of the grape." It is your duty to in- 
quire with accuracy and learn until whose time 
there was a ruler and king among the Jews peculiar 
to themselves. [This was] until the appearance of 
Jesus Christ our Teacher, and the Expounder of 
those prophecies which were unknown, as was fore- 



JUSTIN. 159 

told by the divine and holy spirit of prophecy 
through Moses : " The scepter shall not depart from 
Judah, until he come for whom the kingdom is in 
store." For Judah was the forefather of the Jews, 
and it is from him that they derive the title of 
Jews ; and you, since his (Christ's) appearance, 
have ruled also over the Jews, and held possession 
of their whole country. But the words, " He shall 
be the expectation of the Gentiles," signify that 
men from all nations should look for his coming 
again, as you yourselves may see and be convinced 
by the facts': for from all nations men look for him 
who was crucified in Judea, after whom the land 
of the Jews was at once delivered into your hands 
as a spoil of war. And the expression, " Binding 
his foal to the vine, and washing his robe in the 
blood of the grape," was a symbol significative of 
the events that were to happen to Christ, and of 
the works that should be performed by him. For 
the foal of an ass stood at the entrance of a village 
bound to a vine, and he commanded his disciples 
to bring it to him ; and when it was brought, he 
mounted and sat upon it, and entered into Jerusa- 
lem, where was the chief temple of the Jews, which 
was subsequently destroyed by you ; and after this 
he was crucified, that the rest of the prophecy 
might be fulfilled. For the words " Washing his 
robe in the blood of the grape " were prophetical 
of the passion which he was to undergo, cleansing 
by his blood those who believed on him. For that 
which the Divine Spirit terms by the prophet his 
robe are those who believe in him, in whom dwells 
that seed which is from God, namely, the Word. 
And what is called the blood of the grape, signifies 
that he who should appear would have blood, but 
not of human seed, but of Divine power. For the 
first Power after God the Father and Lord of all 
things, even his Son, is the Word, who took flesh 



160 THE APOSTOLIC FA THERS. 

and was made man, in the manner which shall be 
described hereafter. For as man made not the 
blood of the grape, but God, so also this blood is 
declared to have been not of human seed, but of 
the power of God, as aforesaid. And Isaiah, also 
another prophet, declaring the same things in other 
words, speaks thus : " A star shall rise out of Jacob, 
and a flower shall grow out of the root of Jesse ; 
and in his arm shall the nations trust." A star of 
light has arisen, and a flower has sprung up from 
the root of Jesse, this the Christ. For of a virgin 
who was of the seed of Jacob the father of Judah, 
whom we have shown to be the father of the Jews, 
through the power of God was he born, and Jesse 
was his forefather according to this prophecy, and 
he was the son of Jacob and Judah, according to 
the succession of generation. 

33. And again, hear how he was foretold in ex- 
press terms by Isaiah, as about to be born of a 
virgin. It is spoken thus : " Behold, a virgin shall 
conceive, and bear a son, and they shall say of his 
name, God with us." For the things that are con- 
sidered to be incredible and impossible with men, 
the same has God declared beforehand by the Spirit 
of prophecy to be about to come to pass ; that when 
they have come to pass, they should not be disbe- 
lieved, but from having been foretold should be 
believed. But lest any, not understanding the 
prophecy which I have cited, should accuse us of 
saying the same things as we have laid to the 
charge of the poets, who say that for the sake of 
sensual gratifications Jupiter formed a union with 
women, I will endeavor to explain its expressions. 
The words then, " Behold, a virgin shall conceive," 
signify that the virgin shall conceive without inter- 
course. For, if she had intercourse with any one 
whomsoever, she was no longer a virgin ; but the 
power of God coming upon the virgin overshad- 



JUSTIN. 161 

owed her, and caused her, being a virgin, to con- 
ceive, And the angel of God, who was sent to this 
same virgin at that time, brought her good tidings, 
saying, " Behold, thou shalt conceive in thy womb 
of the Holy Ghost, and shalt bring forth a Son, and 
he shall be called the Son of the Most High ; and 
thou shalt call his name Jesus, for he shall save his 
people from their sins," as they who have related 
all the things about our Saviour Jesus Christ taught ; 
whom we believe, for by the forementioned Isaiah 
also the Spirit of prophecy declared that he should 
be born as I have previously stated. It is right 
then to conceive the Spirit, and the power which is 
from God, to be nothing other than the Word, who 
is also the first-born of God, as Moses the foremen- 
tioned prophet has declared. And this, when it 
came upon the virgin and overshadowed her, not 
by intercourse, but by power, made her pregnant. 
But the name Jesus in the Hebrew language means 
2wT7/p (Saviour) in the Greek. Hence also the 
angel said to the virgin, " And thou shalt call his 
name Jesus, for he shall save his people from their 
sins." But that the prophets are inspired by no 
other than the Divine Word even you, as I think, 
will admit. 

34. And hear in what part of the world he was 
to be born, as another prophet, Micah, declared. 
And thus he spoke : " And thou, Bethlehem, in the 
land of Judah, art not the least among the princes 
of Judah, for out of thee shall come forth a Gover- 
nor, who shall feed my people." Now 'this is a 
certain village in the country of the Jews, thirty- 
five stadia distant from Jerusalem, in which Jesus 
Christ was born ; as you may also learn from the 
lists of the taxing, which was made in the time of 
Cyrenius, the first governor of yours in Judea. 

35. And that Christ, after his birth, should be 
unknown to other men until he was grown to man's 



162 THE APOSTOLIC FA THERS. 

estate, which also came to pass, hear what was fore- 
told of this. The words are as follows : "'A child 
is born to us, and a young man is given to us, 
whose government is upon his shoulders," which is 
significant of the power of the cross ; to which, 
when crucified, he applied his shoulders, as shall 
be shown more clearly in the course of my explana- 
tion. And again the same prophet Isaiah, who was 
inspired by the prophetical Spirit, says : " I have 
stretched out my hands to a disobedient and gain- 
saying people, to those who walk in a way that is 
not good. They ask me now for judgment, and 
presume to draw nigh to God." And again in 
other words, by another prophet, he says : " They 
pierced my hands and my feet, and cast lots upon 
my garments." Yet David, the king and prophet, 
who uttered these words, underwent none of these 
things ; but Jesus Christ stretched out his hands, 
and was crucified by the Jews, who contradicted 
him and denied him to be the Christ. For, indeed, 
as the prophet said, they mocked him, and set him 
on the judgment-seat, and said, Judge us. But the 
words, " They pierced my hands and my feet," are 
a description of the nails that were fixed in his 
hands and his feet on the cross. And after he was 
crucified, those who crucified him cast lots for his 
garments and divided them among themselves. 
And that these things were so, you may learn from 
the Acts which were recorded under Pontius Pilate. 
And that he was expressly foretold as about to 
enter into Jerusalem, sitting on the foal of an ass, 
I will prove by the words of the prophecy of an- 
other prophet, Zephaniah. They are these : " Re- 
joice greatly, O daughter of Zion ; proclaim it, O 
daughter of Jerusalem ; behold thy King cometh to 
thee lowly, and riding upon an ass, and upon a colt 
the foal of an ass." 

$6. But when you hear the words of the proph- 



JUSTIN. 163 

ets spoken as by some person, you should not sup- 
pose them to be spoken by those who are inspired, 
but by that Divine Word who moves them. For 
at one time he declares as it were prophetically 
what is to come to pass ; at another, he speaks as 
from the person of God, the Lord and Father of all 
things ; at another, as from the person of Christ ; 
at another, as from the person of the people an- 
swering the Lord or his Father ; such as you may 
see even in your own writers, some one person be- 
ing the writer of the whole, but introducing the 
persons who speak. This the Jews, who have the 
writings of the prophets, not understanding, ac- 
knowledged not Christ even when he came ; but 
even hate us who affirm that he has come, and who 
prove that as was foretold he was crucified by 
them. 

37. [Utterances of the Father. Citations from 
Isa. i. 3, 4 ; lxvi. 1 ; i. n-15 ; lviii. 6.] 

38. [Utterances of the Son. Citations from Isa. 
lxv. 2 ; 1. 6 ; Ps. xxii. 16, 18 ; iii. 5 ; xxii. 7.] 

39. But when, as prophesying what is about to 
come to pass, the Holy Ghost speaks, his words are 
as follows : " For out of Zion shall go forth the law, 
and the word of the Lord from Jerusalem. And 
he shall judge among the nations, and shall rebuke 
many people ; and they shall beat their swords into 
plowshares, and their spears into pruning-hooks ; 
and nation shall not lift up sword against nation, 
neither shall they learn war any more." And that 
it so came to pass you may believe. For from Je- 
rusalem there went out into the world twelve men 
in number, and they obscure persons, and unskilled 
in speaking ; but through the power of God they 
declared to every race of men that they were sent 
by Christ to teach all men the word of God ; and 
we, who were formerly murderers of each other, not 
only make no war on our enemies, but, to avoid 



164 THE APOSTOLIC FA THERS. 

even lying or deceiving those who examine us, we 
willingly confess Christ and die. For it were pos- 
sible that what is said, 

" My tongue has sworn it, but my mind's unsworn," 

We should do in this case. For it would be ridicu- 
lous that the soldiers who are mustered and enrolled 
by you should prefer even to their own life, their 
parents, their country, and all their kindred, their 
allegiance to you, although you are unable to give 
them any incorruptible reward ; but that we, en- 
amored of incorruptibility, should not endure all 
things, in order to receive the rewards we long for, 
from him who is able to give them. 

40. Hear also how it was foretold of those who 
preached his doctrine and proclaimed his appear- 
ance, the beforementioned prophet and king speak- 
ing thus by the Spirit of prophecy : " Day unto 
day uttereth speech, and night unto night showeth 
knowledge. There is no speech nor language 
where their voices are not heard. Their voice has 
gone out through all the earth, their words to the 
end of the world. In the sun hath he placed his 
tabernacle, and he as a bridegroom that goeth out 
of his chamber shall rejoice as a giant to run his 
way." Besides these, I think it right and applica- 
ble to mention some other prophecies which were 
uttered by the same David, from which you may 
learn how the Spirit of prophecy urges men to live, 
and how he spake of that conspiracy of Herod the 
King of the Jews, and of the Jews themselves, and 
of Pilate your procurator in their country, with his 
soldiers, against Christ, and that men from every 
nation should believe in him, and that God calls 
him his Son, and has declared that he will put all 
enemies under him ; and how the devils, as far as 
they can, endeavor to escape the power of God the 
Father and Lord of all, and that of Christ himself; 



JUSTIN. 165 

and how God calls all men to repentance before 
the day of judgment comes. He speaks thus : [quo- 
tation of the first and second psalms]. 

41. And again, in another prophecy, the same 
Spirit of prophecy, declaring through the same Da- 
vid that after his crucifixion Christ should reign, 
spoke as follows : [citation of Ps. xcvi., closing with 
the words, " The Lord hath reigned from the tree," 
the last three of which Justin ("Dial. Tryph.") ac- 
cuses the Jews of having erased from the text]. 

42. But when the Spirit of prophecy speaks of 
what is about to happen as having already come to 
pass, as may be seen even from the passages pre- 
viously cited by me, in order that this may not 
afford any excuse to my readers, I will explain this 
also. The things that are assuredly known by him 
as about to take place, he foretells as having already 
been fulfilled. And that we ought thus to receive 
it, consider with earnest application of mind what 
is uttered. David spoke the before-mentioned pas- 
sages about fifteen hundred years before Christ was 
incarnate and crucified ; and no one of those who 
were before his time, by being crucified, brought 
joy to the Gentiles ; nor did any of those who were 
after him. But our Jesus Christ, being crucified 
and dying, rose again, and reigned, ascending into 
heaven ; and, from the tidings which were pro- 
claimed by him through the apostles in all nations, 
is the joy of those who look for the incorruptibility 
which is promised by him. 

43. [Men, unlike irrational creatures, are free 
and responsible.] 

44. [Having cited Deut. xxx. 15, 19, and Isa. i. 
16-20, to prove that the prophets recognized men's 
responsibility, he says :] So also Plato, in his words, 
" The blame is his who chooses, but God is without 
blame," took his saying from Moses the prophet. 
For Moses was before all the writers of Greece. 



i66 THE APOSTOLIC FATHERS. 

And in all that both philosophers and poets have 
said about the immortality of the soul, or the pun- 
ishments after death, or the contemplation of celes- 
tial subjects, and the like doctrines, they have taken 
their suggestions from the prophets, so as to be 
able to understand and explain those matters. 
Hence with all there appear to be seeds of truth, 
but they are proved to have understood them inac- 
curately, when they speak in contradiction of them- 
selves. So that when we say that future events 
have been foretold, we do not assert that they came 
to pass by any compulsion of destiny, but that God, 
foreknowing what all men would do, and determin- 
ing with himself that every man should be rewarded 
according to the worth of his actions, foretells by 
the Spirit of prophecy that men should receive even 
from him recompense in proportion to the worth of 
their works ; always urging the human race to re- 
newed exertion and recollection, and showing that 
he has a care of it, and takes thought for it. But 
through the agency of evil demons death was pro- 
claimed against those who read the books of Hys- 
taspes, or the Sibyl, or the prophets, that they might 
through fear turn their readers from receiving the 
knowledge of good, and keep them slaves to them- 
selves ; which in the end they were not able to ac- 
complish. For we not only read them without fear, 
but also, as you see, offer them to you for inspec- 
tion; knowing that they will appear well-pleasing 
to all. And if we convince even a few, we shall 
gain the greatest rewards, for, like good husband- 
men, we shall receive the recompense from the Lord. 
45. That God the Father of all things would 
bring Christ to heaven, after he rose from the dead, 
and keep him there until he smote the demons his 
enemies, and the number of those who are fore- 
known by him as being good and full of virtue 
should be accomplished, for whom he delays the 



JUSTIN. 167 

consummation, hear the words of the prophet Da- 
vid. They are as follows: [citation of Ps. ex. 1-3]. 
The words then, " He will send to thee the rod of 
power out of Jerusalem," are presignificant of that 
powerful doctrine which his apostles went out from 
Jerusalem and preached everywhere ; and, although 
death is decreed against those who teach, or in 
any way confess, the name of Christ, we everywhere 
both embrace and teach it. And if you also should 
read these words as enemies, you can do no more, 
as I have already said, than put us to death, which 
to us indeed involves no loss, but to you, and to 
all who persecute us unjustly, and do not repent, 
brings eternal punishment by fire. 

46. But lest any should unreasonably urge, to 
turn men away from our doctrines, that we assert 
Christ to have been born one hundred and fifty 
years ago, under Cyrenius, and to have taught un- 
der Pontius Pilate what we long afterward affirm 
that he did teach ; and should urge it against us as 
if all men who were born before him were irrespon- 
sible, I will, by anticipation, answer this difficulty. 
We are taught that Christ is the first-born of God, 
and we have shown above that he is the Word, of 
whom the whole human race are partakers. And 
those who lived according to reason are Christians, 
even though accounted atheists, such as, among the 
Greeks, Socrates and Heraclitus and those who re- 
sembled them, and of the barbarians Abraham, and 
Ananias, and Azarias, and Misael, and Elias, and 
many others, from going through the list of whose 
actions or names, knowing that it would be tedious, 
I now beg to be excused. So also they who have 
been before him and lived without reason were 
worthless, and enemies to Christ, and murderers of 
those who governed their lives by reason ; but they 
who lived and now live in accordance with it are 
Christians, and are fearless and tranquil. But for 



168 THE APOSTOLIC FA THERS. 

what reason, through the power of the Word, ac- 
cording to the will of God, the Father and Lord of 
all things, he was born as man of a virgin, and was 
called Jesus, and was crucified, and died, and rose 
again, and went up into heaven, from all that I 
have said already at such length, a man of under- 
standing will be able to comprehend. But as the 
discussion of the proof is not necessary now, I will 
pass on, for the present, to those proofs which are 
pressing. 

47. That the land of the Jews, then, was to be laid 
waste, hear what was said by the Spirit of prophecy. 
His words were uttered as in the person of the peo- 
ple wondering at what had been done. They are 
as follows : [citation of Is. lxiv. 10-12]. And that 
Jerusalem w r as laid waste, as it was foretold should 
come to pass, you know. Of this desolation, and 
of none of its people being permitted to inhabit it, 
the prophet Isaiah spoke thus : " Their country is 
desolate, their enemies devour it in their presence, 
and there shall not be one of them to dwell in it " ; 
and that it is guarded by you to prevent any 
one from dwelling in it, and that death is decreed 
against a Jew who is detected in entering it, you 
know well. 

48. And that it was foretold that our Christ 
should heal all diseases, and raise the dead, hear 
what was said. It is as follows : [citation of Isa. 
xxxv. 5, 6.]. That he performed these things you 
may easily be satisfied, from the Acts of Pontius 
Pilate. And how it was foretold by the Spirit of 
prophecy that both he and those who trusted in 
him should lose their lives, hear what was said by 
Isaiah. It is this : [Isa. lvii. 1, 2]. 

49. And again, [hear] how it was said by the same 
Isaiah that the people of the Gentiles who did not 
look for him should worship him, but that the Jews 
who were always looking for him should not ac- 



JUSTIN. 169 

knowledge him when he came. His words were 
spoken as in the person of Christ himself. They 
are these : [quotation of Isa. lxv. 1-3]. For the 
Jews who had the prophecies, and always looked 
for Christ to come, knew him not ; and not only so, 
but even ill-treated him ; while the Gentiles, who 
never heard any thing about Christ until the apos- 
tles went out from Jerusalem, and preached the 
things concerning him, and gave them the prophe- 
cies, were filled with joy and faith, and put away 
their idols, and dedicated themselves to the unbe- 
gotten God, through Christ. But that these infa- 
mous things which were to be spoken against those 
who confess Christ were foreknown, and that they 
who slandered him, and who said that it was well to 
keep the ancient customs, were to be miserable, hear 
what is briefly said by Isaiah. It is this : " Woe 
unto those who call sweet bitter and bitter sweet." 

50. But that when he had become man for our 
sakes, he endured to suffer and be dishonored, and 
that he shall come again with glory, hear the pro- 
phecies which were uttered on this subject. They 
are as follows : [quotation of Isa. liii. 12 ; Hi. 13-15 ; 
liii. 1-8]. After his crucifixion, then, even they 
that were acquainted with him all denied and for- 
sook him ; but afterward, when he rose from the 
dead, and was seen by them, and taught them to 
read the prophecies in which all these things were 
foretold as about to happen, and when they had 
seen him go up into heaven, and had believed, and 
received power from thence, which was sent them 
from him, they went forth to the whole race of men, 
and taught these things, and received the name of 
apostles. 

51. And further, to bear witness to us that he 
who suffered those things had a generation that 
could not be declared, and is King over his enemies, 
the Spirit of prophecy spoke thus : [quotation of 

15 



170 THE APOSTOLIC FATHERS. 

Isa. liii. 8 to end]. And hear how he was to go up 
into heaven as was prophesied. It was spoken 
thus : [citation of Ps. xxiv. 7, 8]. And how he was 
to come again from heaven in glory, hear what was 
said to this purport by the prophet Jeremiah. His 
words are as follows : "' Behold, one like the Son of 
man cometh upon the clouds of heaven, and his 
angels with him." 

52. [Certain fulfillment of the prophecy of a sec- 
ond advent of Christ. Citations from Ezek. xxxvii. 
7; Isa. xlv. 23; lxvi. 24; Zech. ii. 6; xii. n; Joel 
ii. 13; Isa. lxiii. 17; lxiv. 11.] 

53. [Summary of the prophecies: Judea to be 
desolated ; Gentiles to be converted, more in num- 
bers than the Jews. Quotations of Isa. liv. 1 ; i. 9 ; 
Jer. ix. 26.] 

54. [Heathen mythology arose from an imper- 
fect imitation by demons of the truths of prophecy, 
they thinking thereby to prejudice men against the 
story of Christ. Citations of Gen. xlix. 10, n ; Ps. 
xix. 5.] 

55. But in no case, and upon none of those who 
are called the sons of Jupiter, did they imitate the 
being crucified ; for it did not occur to them, every- 
thing which was spoken in relation to this having 
been uttered symbolically, as I have already said. 
This, as the prophet foretold, is the greatest mark 
of his strength and power, as is also shown by the 
things which fall under our observation ; for con- 
sider all the things in the world, whether without 
this form there is any administration, or any com- 
munity possible to be maintained. The sea can 
not be plowed except that trophy which is called a 
sail abide safe in the ship ; the earth is not tilled 
without it; diggers, handicraftsmen also, do not 
perform their task unless by tools bearing this 
shape. And the figure of man differs from that of 
the unreasoning brutes only in this, that he is up- 



JUSTIN. 171 

right, and has power to stretch out his hands ; and 
has in his face extended from his forehead what is 
called his nose, through which the animal draws 
his breath, and which displays nothing else than 
the figure of the cross. And it is thus spoken by 
the prophet : " The breath before our face is Christ 
the Lord." And your symbols, those upon the 
banners and trophies with which your processions 
are universally made, display the power of this 
form ; and by these you show the signs of your 
rule and authority, even if you do so without know- 
ing what you do. And you consecrate the images 
of your emperors, on their demise, by this form ; 
and by inscription you term them gods. And since 
we have urged you as far as our power admits, by 
reason, and this conspicuous figure, we know that 
henceforth we are blameless, even if you believe 
not ; for our part is now done and perfected. 

56. [Demons still mislead men through pretend- 
ers like Simon.] 

57. [They cause us to be persecuted.] 

58. [They also raise up heretics like Marcion.] 

59. And that you may learn that Plato borrowed 
from our teachers (I mean the account which is 
given by the prophets) when he said that God altered 
shapeless matter, and created the world, hear how 
the same things are expressly taught by Moses, who 
has been mentioned before as the first Prophet, and 
older than the Greek writers, by whom the Spirit 
of prophecy, declaring how, and from what, God in 
the beginning created the world, spoke thus : " In 
the beginning God created the heavens and the 
earth. And the earth was invisible and unfurnished, 
and darkness was upon the face of the deep ; and the 
spirit of God moved over the waters. And God said : 
Let there be light; and it was so." So that both 
Plato, and those who agree with him, and we our- 
selves, have learned, and you may be persuaded, that 



172 THE APOSTOLIC FATHERS. 

by the Word of God the whole world was created 
out of substance which was described before by 
Moses. That too which the poets call Erebus, we 
know to have been previously mentioned by Moses. 

60. So that which is spoken physiologically by 
Plato in his Timaeus about the son of God, when he 
says " He placed him in the universe after the man- 
ner of the letter^," he likewise borrowed from Moses. 
For it is related in the Mosaic writings that at the 
same time when the Israelites went out of Egypt, 
and were in the desert, venomous beasts, vipers, 
and asps, and every kind of serpents, assailed them, 
and destroyed the people ; on which Moses, from 
the inspiration and direction communicated from 
God, took brass, and formed it into the shape of 
a cross, and placed it on the holy tabernacle, and 
said to the people, " If you look upon that figure 
and believe, you shall be saved." And when this 
was done, he related that the serpents died, and 
recorded that by this means the people escaped 
death. 

Plato, then, read this ; and not accurately know- 
ing or perceiving that it was a figure of the cross, 
but seeing only the form of the letter %, he said 
that the power next to the first God was in the uni- 
verse in the shape of an %. And his mention of a 
third is derived, as I have already said, from his 
reading the words of Moses, " The Spirit of God 
moved above the waters." For he gives the second 
place to the Word of God, who, he says, is placed 
after the manner of an % m the universe, and the 
third to the Spirit who is said to move above the 
water, saying, "The third about the third." And 
hear how the prophetic Spirit declared by Moses 
that there should be a conflagration. He spoke as 
follows : a An everlasting fire shall descend, and 
burn to the pit below." It is not then that we hold 
the same opinion as others, but that all men imitate 



JUSTIN, 173 

and repeat ours. For you may hear and learn these 
things among us, from those who do not even know 
the shape of their letters, but who are ignorant and 
rude in speech, though wise and faithful in mind, 
some too being blind or deprived of their eyes : 
thus you may perceive that these things have not 
been by human wisdom, but are uttered by the 
power of God. 

61. How we dedicated ourselves to God, being 
new made through Christ, I will explain, lest, if I 
omit this, I appear to be cheating in my expla- 
nation. All, then, who are persuaded and believe 
that the things who are taught and affirmed by us 
are true ; and who promise to be able to live ac- 
cordingly, are taught to pray, and beg God with 
fasting to grant them forgiveness of their former 
sins; and we pray and fast with them. Then we 
bring them where there is water, and after the same 
manner of regeneration in which we also were re- 
generated ourselves, they are regenerated : for, in 
the name of God, the Father and Lord of all things, 
and of our Saviour Jesus Christ, and of the Holy 
Ghost, they then receive the washing of water. For 
Christ indeed said : " Except ye born again, ye shall 
not enter into the kingdom of heaven." And that 
it is impossible for those who are once born to enter 
into their mother's wombs, is plain to all. And it 
is declared by the prophet Isaiah, as I have already 
written, in what way those who have sinned, and 
who repent, shall escape their sins. It is said as 
follows : [quotation of Isa. i. 16-20]. And we have 
received the following reason from the apostles 
for so doing. Since we were ignorant of our first 
birth, and were born by necessity of the moist seed 
through the mutual union of our parents, and were 
brought up in evil customs and wicked training ; in 
order that we might not remain the children of ne- 
cessity and ignorance, but of choice and of knowl- 



174 THE APOSTOLIC FATHERS. 

edge, and that we might obtain remission of the 
sins we had formerly committed : in the water there 
is called over him who chooses the new birth and 
repents of his sins, the name of God the Father 
and Lord of all things, and calling him by this name 
alone, we bring the person to be washed to the 
laver. For no one can declare the name of the 
ineffable God, but if any one presume to say that 
he has any, he commits an act of incurable mad- 
ness. Now this washing is called illumination, be- 
cause they who learn the meaning of these things 
are enlightened in their mind. And in the name 
of Jesus Christ, who was crucified under Pontius 
Pilate, and in the name of the Holy Ghost, who 
foretold by the prophets all these things about Je- 
sus, does he who is enlightened receive his wash- 
ing. 

62. And the devils, hearing of this baptism which 
was taught by the prophet, instigate those who 
enter into their temples, and who are about to come 
before them, paying drink offerings and burnt offer- 
ings, also to sprinkle themselves ; and they cause 
men to go and wash their whole persons before 
they come to the temples where they are enshrined. 
Moreover, the command given by the priests to 
those who enter the temples and worship in them to 
put off their shoes the devils have learned and imi- 
tated from what happened to Moses, the prophet 
whom I have mentioned. For at the time when 
Moses was commanded to go down into Egypt, and 
bring out the people of Israel who were there, as he 
was feeding the sheep of his uncle on the mother's 
side in the land of Arabia, our Christ held converse 
with him in the shape of fire from a bush, and said, 
" Put off thy shoes and draw near and hear. ,, And 
when he put off his shoes and drew near, he heard 
that he was to go down into Egypt, and bring out 
the people of Israel who were there. And he re- 



JUSTIN. 175 

ceived a mighty power from Christ, who spoke to 
him in the shape of fire, and he went down and led 
out the people, having wrought great and wonder- 
ful things ; which if you wish, you may learn them 
accurately from his writings. 

63. But all the Jews teach even now that the 
unnamed God spoke with Moses ; whence the Spirit 
of prophecy, when blaming them by Isaiah, the be- 
fore-mentioned prophet, spoke as I have already 
related : " The ox knoweth his owner, and the ass 
his master's crib, but Israel doth not know me, my 
people hath not understood me." And Jesus the 
Christ, because the Jews knew not what the Father 
was and what the Son, upbraids them in like man- 
ner, and says : " No man knoweth the Father but 
the Son, nor the Son but the Father, and those to 
whom the Son will reveal him." But the Word of 
God is his Son, as I have already said. And he is 
called Angel and Apostle, for he declares all that 
ought to be known, and is sent to proclaim what is 
told, as indeed our Lord himself said : " He that 
heareth me heareth him that sent me." And this 
will be clear from the writings of Moses, in which 
it is said as follows : " And the Angel of God spake 
unto Moses in a flame of fire out of the midst of a 
bush, and said, I AM THAT I AM, the God of 
Abraham, the God of Isaac, and the God of Jacob, 
the God of .thy fathers. Go down into Egypt, and 
bring up my people." And what followed you who 
wish may learn from them, for it is not possible to 
write all the events in this book. But thus much 
has been said to prove that Jesus, the Christ, is the 
Son and Apostle of God, being formerly the Word ; 
and appearing at one time in the form of fire and 
at another in the image of incorporeal beings ; but 
now, by the will of God, being made man for the 
human race. He endured also to suffer all that the 
devils caused to be inflicted on him by the senseless 



176 THE APOSTOLIC FATHERS. 

Jews. Who, having it expressly said in the Mosaic 
writings, " And the Angel of God spake with Moses 
in a flame of fire in the bush, and said, I AM 
THAT I AM, the God of Abraham, the God of 
Isaac, and the God of Jacob, " affirms that it was 
the Father and Maker of all things who spoke thus. 
Hence also the Spirit of prophecy upbraids them as 
follows : " Israel hath not known me, my people hath 
not understood me." And again, Jesus, as we have 
shown, when with them, said, " No one knoweth 
the Father but the Son, nor the Son but the Father, 
and those to whom the Son will reveal him." The 
Jews then, always thinking that the Father of all 
things spoke to Moses, he who spoke to him being 
the Son of God, who is called both Angel and 
Apostle, are rightly upbraided both by the Spirit 
of prophecy and by Christ himself, as knowing 
neither the Father nor the Son. For they who say 
that the Son is the Father are proved neither to 
know the Father, nor that the Father of all things 
has a Son, who, being moreover the first-born Word 
of God, is also God. And formerly, through the 
shape of fire, and through an incorporeal image, he 
appeared to Moses and the other prophets; but 
now, in the time of your government, as I said be- 
fore, he was made man of a virgin, according to the 
counsel of the Father, for the salvation of those who 
believed on him, and endured to be set at nought 
and to suffer, that by dying and rising again he 
might overcome death. But that which was spoken 
from the bush to Moses, " I AM THAT I AM, the 
God of Abraham, the God of Isaac, the God of Ja- 
cob, and the God of thy fathers," is significant that 
they though dead remain in existence, and are the 
men of this very Christ ; for these are the first of all 
men who were employed in the search after God, 
Abraham the father of Isaac, and Isaac the father 
of Jacob, as Moses also wrote. 



JUSTIN. 177 

64. And that the devils incited them to place 
the image of her who is called Proserpine at the 
fountains of waters, in imitation of what was spoken 
by Moses, you may perceive from what has been 
already said. For Moses declared, as I have pre- 
viously written, " In the beginning God created the 
heavens and the earth ; and the earth was invisible 
and unformed, and the Spirit of God moved upon 
the waters." In imitation then of the Spirit of God, 
which was said to be borne upon the water, they 
declared that Proserpine was the daughter of Ju- 
piter. Minerva, too, in like manner, they craftily 
affirmed to be the daughter of Jupiter, not from 
sexual union ; but when they knew that God, by 
his Word, conceived and made the world, they de- 
scribed Minerva as the first conception : which we 
consider to be most ridiculous, to adduce the female 
form as the image of the conception. And in like 
manner their actions convict the others who are 
called sons of Jupiter. 

65. But after thus washing him who has pro- 
fessed, and given his assent, we bring him to those 
who are called brethren, where they are assembled 
together to offer prayers in common both for our- 
selves and for the person who has received illumi- 
nation, and all others everywhere, with all our 
hearts, that we might be vouchsafed, now we have 
learnt the truth, by our works also to be found good 
citizens and keepers of the commandments, that we 
may obtain everlasting salvation. We salute one 
another with a kiss when we have concluded the 
prayers. Then is brought to the president of the 
brethren bread and a cup of water and wine, which 
he receives, and offers up praise and glory to the 
Father of all things, through the name of his Son 
and of the Holy Ghost, and he returns thanks 
at length for our being vouchsafed these things 
by him ; when he has concluded the prayers and 



178 THE APOSTOLIC FATHERS. 

thanksgivings, all the people who are present ex- 
press their assent by saying Amen. This word, 
Amen, means in the Hebrew language, so let it be. 
And when the president has celebrated the eucha- 
rist, and all the people have assented, they whom we 
call deacons give to each of those who are present 
a portion of the eucharistic bread, and wine and 
water, and carry them to those who are absent. 

66. And the food is called by us eucharist, of 
which no one is allowed to partake but he who be- 
lieves the truth of our doctrines, and who has been 
washed with the washing that is for the forgiveness 
of sins and to regeneration, and who so lives as 
Christ has directed. For we do not receive them 
as ordinary food or ordinary drink ; but as by the 
word of God Jesus Christ our Saviour was made 
flesh, and took upon him both flesh and blood for 
our salvation, so also the food which was blessed 
by the prayer of the word which proceeded from 
him, and from which our flesh and blood, by trans- 
mutation, receive nourishment, is, we are taught, 
both the flesh and blood of that Jesus who was 
made flesh. For the apostles, in the records which 
they made, and which are called gospels, have thus 
delivered to us what was commanded them ; that 
Jesus took bread, and gave thanks, and said, " This 
do in remembrance of me : this is my body ; and in 
like manner he took the cup, and blessed it, and 
said, This is my blood " ; and he gave it to them 
alone. The same thing in the mysteries of Mithra, 
also, the evil demons imitated, and commanded to 
be done ; for bread and a cup of water are placed 
in the mystic rites for one who is to be initiated, 
with the addition of certain words, as you know or 
may learn. 

67. But we, after these things, henceforward al- 
ways remind one another of them ; and those of us 
who have the means assist all who are in want ; 



JUSTIN*. 179 

and we are always together. And in all our obla- 
tions we bless the Maker of all things, through his 
Son Jesus Christ, and through the Holy Ghost. 
And on the day which is called Sunday there is an 
assembly in the same place of all who live in cities 
or in country districts ; and the records of the apos- 
tles, or the writings of the prophets, are read as 
long as we have time. Then the reader concludes, 
and the president verbally instructs and exhorts us 
to the imitation of these excellent things. Then we 
all rise together and offer up our prayers. And, as 
I said before, when we have concluded our prayer, 
bread is brought, and wine and water, and the pres- 
ident in like manner offers up prayers and thanks- 
givings with all his strength, and the people give 
their assent by saying Amen ; and there is a distri- 
bution and a partaking by every one of the eucha- 
ristic elements, and to those who are not present they 
are sent by the hands of the deacons. And such 
as are in prosperous circumstances, and wish to do 
so, give what they will, each according to his choice ; 
and what is collected is placed in the hands of the 
president, who assists the orphans, and widows, and 
such as through sickness or any other cause are in 
want ; and to those who are in bonds, and to stran- 
gers from afar, and, in a word, to all who are in 
need, he is a protector. But Sunday is the day on 
which we all hold our common assembly, because 
it is the first day on which God, when he changed 
the darkness and matter, made the world ; and 
Jesus Christ our Saviour on the same day rose from 
the dead : for the day before that of Saturn he was 
crucified, and on the day after it, which is Sunday, 
he appeared to his apostles and disciples, and taught 
them these things which we have given to you also 
for your consideration. 

68. If, then, these things appear to you to have 
reason and truth, respect them ; but if they seem 



180 THE APOSTOLIC FATHERS. 

to be frivolous, hold them in contempt as frivoli- 
ties ; and do not decree death against those who 
have done no wrong, as if they were enemies. For 
we forewarn you that you shall not escape the fu- 
ture judgment of God, if you continue in your in- 
justice ; and we will exclaim, Let what is pleasing 
to God be done. And although, from the letter of 
the greatest and most illustrious Emperor Adrian 
your father, we might entreat you to command that 
judgment should be done according to our petition, 
yet it is not on the ground of Adrian's decision 
that we the rather urged this ; but we have made 
our appeal and exposition, because we know that 
we ask what is just. I have, however, subjoined a 
copy of Adrian's letter that you may know that we 
speak truth in this also. The copy is as follows : 

Epistle of Adrian in behalf of the Christians. 

I have received the letter addressed to me by your 
predecessor Serenius Granianus, a most illustrious man ; 
and this communication I am unwilling to pass over in 
silence, lest innocent persons be disturbed, and occasion 
be given to the informers for practicing villainy. Accord- 
ingly, if the inhabitants of your province will so far sustain 
this petition of theirs as to accuse the Christians in some 
court of law, I do not prohibit them from doing so ; but I 
will not suffer them to make use of mere entreaties and 
outcries. For it is far more just, if any one desires to 
make an accusation, that you give judgment upon it. If, 
therefore, any one makes the accusation, and furnishes 
proof that the said men do anything contrary to the laws, 
you shall adjudge punishments in proportion to the of- 
fenses. And this, by Hercules, you shall give special heed 
to, that if any man shall, through mere calumny, bring an 
accusation against any of these persons, you shall award 
to him more severe punishments in proportion to his 
wickedness. 



JUSTIN. 181 



SYNOPSIS OF DIALOGUE WITH TRYPHO. 

Walking in the Xystus (at Ephesus), Justin is 
addressed by Trypho, a Jew, who, emboldened by 
Justin's dress, asks for instruction for himself and 
friends. J. — " And in what would you be profited 
by philosophy so much as by your own lawgiver 
and the prophets ? " T. — " Do not the philosophers 
turn every discourse on God ? " Justin replies 
that, while granting to God a general care of the 
universe, most philosophers deny his attention to 
individuals, and so take license for their conduct. 
Others, claiming that the soul is both immortal and 
insensible to suffering, teach that it needs nothing 
from God. Asked for his own opinion, he says 
that he has studied with the Stoics, the Peripatetics, 
and the Platonists ; that Platonism had seemed 
most satisfactory to him ; but that once, while 
meditating near the seashore, a venerable man had 
appeared and, in a learned conversation, shown 
him the insufficiency of his philosophy, and had 
then told him* of the prophets, who, being filled 
with the Holy Ghost, had revealed divine truth 
authoritatively, glorifying the God and Father of 
all things, and proclaiming his Son, the Christ. 
The old man had disappeared, a but straightway," 
says Justin, " a flame was kindled in my soul ; and 
a love of the prophets, and of those men who are 
friends of Christ, possessed me ; and while revolv- 
ing his words in my mind, I found this philosophy 
alone to be safe and profitable. " Assuring Trypho 
that he too may find happiness in Christ, the Jew 
replies that it is better to be circumcised and ob- 
serve the law. Justin in reply proposes to prove 
that Christians have not believed empty fables, 
" but words filled with the Spirit of God and big 
16 



182 THE APOSTOLIC FATHERS. 

with power." Some of his companions jeer, but 
Trypho seats himself respectfully to hear the argu- 
ment. His opposition to Christians, he says, is 
simply that they do not observe the law ; he does 
not share the vulgar belief in their immorality. 

Justin accordingly begins by declaring that the 
law is abrogated by the new covenant made in 
Christ, adducing Scripture to prove that such a 
new and universal law should succeed. This law 
the Jews despise, but Isaiah teaches that sin is to 
be cleansed, not by the blood of sacrifices, but by 
the blood of Christ (Isa. liii.). Baptism in Christ 
alone purifies, as says Isaiah, who also describes 
the true fasting. Circumcision was given to the 
Jews to designate them for persecution for their 
treatment of Christ. The Jews, spreading calum- 
nies everywhere against Christians, are responsible 
both for their own and for others' sins. Christians 
would observe the law if they did not know why it 
was given. The patriarchs were acceptable to God 
without circumcision ; thus God, in enjoining sacri- 
fices, and the observance of sabbaths, and the 
choice of meats, had accommodated himself to an 
unrighteous nation, but had not made such observ- 
ances works of righteousness. If there was no 
need of circumcision before Abraham, or of the 
keeping of sabbaths, etc., before Moses, there is no 
need now. But while the old circumcision is obso- 
lete, Christ circumcises all who will. 

Those who now say they are sons of Abraham, 
continues Justin, are represented by Isaiah as cry- 
ing out to God for an inheritance. To this remark 
Trypho rejoins, "What is this you say? that none 
of us shall inherit anything in the holy mountain 
of God ? " J. — " I do not say so, but those who 
persecute Christ, if they do not repent, shall not 
inherit." Gentiles who believe shall inherit along 
with patriarchs and prophets and the just descend- 



JUSTIN. 183 

ants of Jacob (Isa. lxii. and lxiii.) . T. — " Why do you 
quote whatever you wish from the prophetic writ- 
ings, but do not refer to those which command the 
observance of sabbaths ? For Isaiah thus speaks : 
(Isa. lxviii. 13, 14). J. — The prophets did command 
like things with Moses, but only from the hardness 
of the peoples' hearts. Circumcision of the flesh 
avails nothing to Egyptians ; but even Scythians 
having knowledge of Christ have a circumcision 
that avails. Those baptized of the Holy Ghost 
need no other rite. 

Christians, says Justin, call upon God through 
Christ, at whose name demons are now overcome, 
and whose power at his advent in glory shall be in- 
comparable (Dan. vii. 7-28). Trypho objects that 
Daniel describes Christ as glorious. Justin distin- 
guishes two advents, one humble, one glorious, 
quoting Ps. ex. and lxxii., which, he argues, do not 
refer to Hezekiah and Solomon. 

Trypho says that some who confess Jesus eat 
meat offered to idols. Justin replies that the exist- 
ence of heretics confirms the prophecy of Christ 
concerning false apostles coining in his name. He 
also proves that Christ is called Lord of hosts and 
should be worshiped. The Jews hate Christians, 
because these truths convict them of hardness of 
heart. 

Trypho, allowing that Christ must suffer, calls 
for proof of his identity with Jesus. Justin first 
alludes to certain figures, and then instances Jesus's 
birth from a virgin. 

To questions Justin replies that those who kept 
the law before Christ were saved thereby ; but not 
so those who now keep the law. Still, in his opin- 
ion, men are at liberty, if they so desire, to keep 
the law, though some say otherwise. 

Resuming the argument, Justin says that Jesus 
may be proved the Christ without proving that he 



184 THE APOSTOLIC FATHERS. 

preexisted as God, as indeed some (the Ebionites) 
hold. To the suggestion that Elijah must precede 
the Christ, Justin says he will in person precede 
the second coming ; but that his spirit, in the per- 
son of John, had heralded the first coming. That 
John was Christ's precursor is shown from Isaiah. 
Jacob and Zechariah predicted that Christ should 
ride upon an ass. The "blood of the grape," 
meaning the blood of Christ, proves that he was 
not begotten of man, since the blood of the vine is 
from God. 

Trypho asks that any God but God the Father 
may, without metaphor, be shown him from Scrip- 
ture. Justin proves that God who appeared to 
Abraham is distinguished from God the Father; 
also God who appeared to Jacob and to Moses. 
He then adduces the " Wisdom " begotten of the 
Father, and the words, " Let us make man." Try- 
pho admits the proof, but says he does not need 
Christ. Justin, adducing further proof, explains 
the passage, "my glory will I not give to another." 
He proves that Christ was born of a virgin, where- 
upon Trypho compares him with Perseus. Justin 
convicts him of bad faith, and shows how the devil 
had invented fables about Bacchus, Hercules, and 
^Esculapius ; also that the mysteries of Mithras are 
distorted from prophecies. The Jews have cut out 
and misinterpreted passages of the version of the 
Septuagint. The name of God is shown from Ex- 
odus to be Jesus (Joshua), and the prophecy of 
Isaiah is shown to accord with Christ alone. Jus- 
tin asserts, against Trypho, that the wicked angels 
revolted against God; and also maintains (saying, 
however, that some Christians do not) that Je- 
rusalem will* be rebuilt, and the saints shall reign 
there a thousand years, arguing this from Isaiah and 
the Apocalypse. The prophetical gifts of the 
Jews were transferred to Christians. After proving 



yusrnv. 185 

further that Jesus is Christ the Lord, and enumer- 
ating various Old Testament figures of the wood 
of the cross, Justin explains the words " The Spirit 
of God shall rest on him," showing that Christ did 
not receive the Spirit on account of poverty. He 
notices the prefigurement of the cross of Christ in 
Scripture, and holds that the same kind of right- 
eousness has always been taught, and is summed 
up in two precepts of Christ. Christ upon the 
cross took upon himself the curse due to us. He 
then examines Ps. xxii. at length, showing its refer- 
ence to Christ. The resurrection of Christ also is 
typified in the history of Jonah. Micah's predic- 
tion of the conversion of the Gentiles is already in 
part fulfilled, and will be entirely fulfilled at the 
second advent. These two advents were symbol- 
ized by the two goats. Continuing, Justin adduces 
various symbols of the blood of Christ. Joshua, he 
says, is a figure of Christ. He claims that Zecha- 
riah's prediction suits Christians, and speaks of 
Malachi's prophecy concerning sacrifices. Chris- 
tians are the holy people promised to Abraham, 
Isaac, Jacob, and Judah. The belief of the Gen- 
tiles in Jesus proves him the Christ. Christians 
are the true Israel, the sons of God. He further 
explains the word Israel, and shows the various Old 
Testament names of Christ, who appeared as a 
person. Returning to the conversion of the Gen- 
tiles, he shows them to be more faithful than the 
Jews. He notices the power of Jesus's name in 
the Old Testament. The Jews are hard-hearted ; 
nevertheless Christians pray for them. Leah was 
a type of the Jewish people, Rachel of the Chris- 
tian church ; Christ serves for both. The Jews, 
rejecting Christ, had rejected God. Justin exhorts 
his hearers to be converted. He shows Noah to 
have been a figure of Christ. In Christ all are 
free ; but the Jews hope in vain for salvation. The 



186 THE APOSTOLIC FATHERS. 

Jews are not excusable for crucifying Christ, as all 
men are free agents. 

The conference thus ending, the Jews thank 
Justin and depart. 



NOTICE OF THE MURATORIAN FRAG- 
MENT. 

The earliest approach to a Scripture canon or 
list of the books of Scripture now extant is found 
in a celebrated Latin manuscript, discovered in the 
last century by Muratori, at the Ambrosian Library 
in Milan. This manuscript originally belonged to 
Columban's monastery at Bobbio, and dates from 
the seventh or the eighth century. The work is 
but a fragment, which begins in the midst of a sen- 
tence — the sentence following referring to Luke's 
Gospel — and ends abruptly. There is strong inter- 
nal evidence that it was translated from the Greek, 
though some dissent from this view. Its author- 
ship is unknown ; but Muratori conjectured that it 
was by Caius of Rome, and Bunsen has confidently 
ascribed it to Hegesippus. Most scholars agree 
that it belongs to the second century, probably not 
later than a. d. 170, as is apparent from its refer- 
ence to Pius of Rome as to a contemporary. A 
later date has been assigned by some, among them 
Donaldson, but their reasons are not conclusive. 

Westcott judges the work to have been apolo- 
getical rather than historical, as it omits to refer to 
books which were certainly received at Rome in 



THE MURATORIAN FRAGMENT. 187 

the last quarter of the century ; or that possibly it 
is a -compilation of passages from a larger work. 

The text is very imperfect, the reading in some 
passages being only conjectural. The translation 
here given has been amended by the text given 
in Westcott "On the Canon." 



THE MURATORIAN FRAGMENT. 

.... at which he was present, and so he placed 
it. The third book of the Gospel according to 
Luke. Luke, that physician, after the ascension 
of Christ, when Paul had taken him along with him 
as a companion of his travels [or, " when Paul had 
taken him as assistant, since he was desirous of 
righteousness "], wrote it in his own name, as 
seemed good to him — notwithstanding he had not 
himself seen the Lord in the flesh — and according 
as he was able to understand the same : so he began 
to speak from the nativity of John. The fourth 
Gospel is that of John, one of the disciples. When 
his fellow disciples and overseers urged hira, he 
said, " Fast ye together for me to-day for three 
days, and let us relate to each other the revelation 
which we receive." The same night it was revealed 
to Andrew, one of the apostles, that, while all looked 
over, John should write out all things in his own 
name. . . . And therefore, although various be- 
ginnings are presented by each book of the gospels, 
this makes no difference as respects the faith of be- 
lievers, since all things in all are declared by the 
one guiding Spirit concerning the nativity, concern- 
ing the passion, concerning the resurrection, con- 
cerning his intercourse with his disciples, and con- 
cerning his two advents — the first, which has been 
despised in its humility; the second, which is to 



i88 THE APOSTOLIC FA THERS. 

be distinguished by regal power. . . . What won- 
der is it, then, that John should address each thing 
so uniformly in his epistles, saying, in regard to 
himself, " The things which we have seen with our 
eyes, and heard with our ears, and our hands have 
handled, these are the things which we have writ- 
ten"? For he professes himself not only a seer, 
but also a hearer and also a writer of all the won- 
derful works of the Lord in order. Now the Acts 
of all the Apostles were written in one book. Luke 
embraced in his work to the most excellent The- 
ophilus only the things which were done in his 
presence ; and this is plainly proved by his omis- 
sion of all mention of the death of Peter and of the 
setting out of Paul from the city to Spain. . . . 
Then come the letters of Paul. The letters them- 
selves declare to those who wish to know from 
what place or from what cause they were sent. 
First of all there was the letter to the Corinthians 
forbidding the schism of heresy ; then that to the 
Galatians forbidding circumcision ; and then he 
wrote more largely to the Romans, penetrating into 
the order of the Scriptures, and showing that Christ 
is the foundation of them, concerning each of which 
things we need to speak particularly; since the 
blessed apostle Paul himself, following the order of 
his predecessor John, writes only to seven churches 
by name in the following order: first to the Co- 
rinthians, second to the Ephesians, third to the 
Philippians, fourth to the Colossians, fifth to the 
Galatians, sixth to the Thessalonians, seventh to 
the Romans. But to the Corinthians and Thessa- 
lonians, though for rebuke he wrote twice, notwith- 
standing it is known that there is only one Church 
scattered over the whole earth ; and John also, 
although in the Apocalypse he writes to seven 
churches, yet speaks to all. Moreover, one was 
dedicated to Philemon, and one to Titus, and two 



MELITO. 189 

to Timothy, in consideration of his love and affec- 
tion for them, yet also in honor of the catholic 
church and the order of the Church discipline. 
There is one also in circulation addressed to the 
Laodiceans, and one to the Alexandrians forged in 
the name of Paul, bearing upon the heresy of Mar- 
cion, and many others which can not be received 
by the catholic church ; for it does not suit to mix 
vinegar with honey. The letter of Judas also and 
the two letters of John above-mentioned are reck- 
oned genuine in the catholic church. Also the 
Wisdom written by the friends of Solomon in his 
honor. We receive only the revelations of John 
and Peter, the latter of which some of our people 
do not wish to be read in the Church. Moreover, 
Hermas very lately in our times wrote the Pastor 
in the city of Rome, while his brother Pius sat as 
overseer in the chair of the church of the city of 
Rome ; and it ought therefore indeed to be read, 
but it can never be publicly used in the Church, 
either among the prophets (the number being com- 
plete ?) or among the apostles. Nor do we receive 
anything at all of Arsinous, or Valentinus, or Mil- 
tiades, who also wrote a new book of psalms for 
Marcion, along with Basilides, the Asiatic founder 
of the Cataphrygians. 



MELITO. 



Melito, bishop of Sardis, was born early in the 
century, and lived until after a. d. 169. He claims 
our attention on account of his voluminous writings, 
the titles of which indicate to us the subjects en- 
gaging the thought of the Christians of his day. 



190 THE APOSTOLIC FATHERS, 

His apology, already noticed, has been preserved 
to us in a Syriac translation. He also, as a Syriac 
translation of a list of his works tells us, wrote the 
following treatises : " On Easter two, and On Polity 
and On the Prophets ; and another On the Church 
and another On the First Day of the Week ; and 
again another On the Faith of Man ; and another 
On his Formation ; and again another On the 
Hearing of the Ear of Faith; and besides these, 
On the Soul and Body ; and again On Baptism, 
and On the Truth, and On the Faith ; and On the 
Birth of Christ, and On the Word of his Prophecy ; 
and again On the Soul and on the Body ; and an- 
other On the Love of Strangers, and On Satan, and 
On the Revelation of John ; and again another On 
God who put on the Body. ,, To this list Eusebius 
adds " The Key," of which it is claimed that we 
have a version in Latin. Excepting this work and 
the apology, we have only fragments of Melito's 
writings. One of these fragments, however, thought 
to belong to the work On Faith, is of great interest 
as furnishing an approach to a confession of faith 
of the church of that day. 



EXTRACT FROM MELITO S WORK ON FAITH. 

We have made collections from the law and 
the prophets relating to those things which are de- 
clared concerning our Lord Jesus Christ, that we 
might prove to your love that he is the perfect 
Reason, the Word of God ; who was begotten be- 
fore the light ; who was Creator together with the 
Father; who was the Fashioner of man; who was 



MELITO. 191 

all things in all ; who among the patriarchs was 
Patriarch ; who in the law was Law ; among the 
priests, Chief Priest ; among kings, Governor ; 
among the prophets, Prophet ; among the angels, 
Archangel ; among voices, the Word ; among spir- 
its, Spirit ; in the Father, the Son ; in God, God, 
the King for ever and ever. For this is he who 
was Pilot to Noah ; who conducted Abraham ; who 
was bound with Isaac ; who was in exile with Ja- 
cob ; who was sold with Joseph ; who was Captain 
with Moses; who was the Divider of the inheri- 
tance with Jesus the son of Nun; who in David 
and the prophets foretold his own sufferings ; who 
was incarnate in the Virgin ; who was born at 
Bethlehem ; who was wrapped in swaddling-clothes 
in the manger; who was seen of the shepherds; 
who was glorified of the angels ; who was wor- 
shiped by the Magi ; who was pointed out by John ; 
who assembled the apostles ; who preached the 
kingdom ; who healed the maimed ; who gave light 
to the blind ; who raised the dead ; who appeared 
in the temple ; who was not believed on by the 
people ; who was betrayed by Judas ; who was laid 
hold on by the priests ; who was condemned by 
Pilate ; who was pierced in the flesh ; who was 
hanged upon the tree ; who was buried in the earth ; 
who rose from the dead ; who appeared to the 
apostles ; who ascended into heaven ; who sitteth 
on the right hand of the Father; who is the Rest 
of those who are departed, the Recoverer of those 
who are lost, the Light of those who are in dark- 
ness, the Deliverer of those who are captives, the 
Guide of those who have gone astray, the Refuge 
of the afflicted, the Bridegroom of the Church, the 
Charioteer of the cherubim, the Captain of the 
angels, God who is of God, the Son who is of the 
Father, Jesus Christ, the King for ever and ever. 
Amen. 



IQ2 THE APOSTOLIC FATHERS. 



ATHENAGORAS. 

Although Athenagoras was the superior of all 
in his own age, in literary merit and in broad philo- 
sophic culture, we yet know but little of his life. 
One of our sources of information — the writings of 
Philip of Sida, who tells us that Athenagoras was the 
leader of the school at Alexandria in the reign of 
Hadrian and Antoninus — is not trustworthy. The 
only other source is the following inscription on 
the manuscripts of Athenagoras's " Apology " : " The 
Embassy of Athenagoras the Athenian, a philoso- 
pher and a Christian, to the Emperors Marcus 
Aurelius Antoninus and Lucius Aurelius Commo- 
dus, Armeniaci, Sarmatici, and, what is greatest, 
philosophers. ,, From this inscription, and from 
certain internal evidences, this " Embassy " is as- 
signed to the close of a. d. 176 or the beginning of 
177. Some think the work to have differed from 
the ordinary apology of that age in that, in the in- 
terval of peace in 177, Athenagoras actually went 
to Rome as a representative of the Christians, and 
in person presented his arguments before the em- 
peror. The studied compliments of the address 
favor this supposition, and, as the only event in 
Athenagoras's life which can be traced even with 
probability, his admirers naturally fix upon it. 
Apart from this conjecture we only know that our 
author was an Athenian and a philosopher, and 



A THEN A GORA S. 193 

that he flourished in the reign of Marcus Aure- 
lius. 

Besides his scholarly apology — the best defense 
of the Christians in that age — we have a treatise by 
him " On the Resurrection of the Dead." The 
thought of this work shows careful reflection, and 
is stated with philosophical precision. Scarcely a 
superfluous word is used, says Donaldson, while 
the language is beautiful and at times forcible. 
The treatise is thought to have been delivered be- 
fore a company of philosophic friends. The argu- 
ments adduced are not from Scripture, but such as 
would emanate from a Christian philosopher. A 
noticeable feature of both treatises is their free 
reference to and use of the poets and philosophers. 
The latter are asserted to have mostly believed in 
the unity of God. 

There are numerous manuscripts, of which the 
three most ancient and most valuable, dating from 
the tenth and thirteenth centuries, contain both the 
treatises. 

The chapters here given have been corrected 
according to Professor Gildersleeve's text. 



CHAPTERS FROM THE EMBASSY ABOUT CHRISTIANS, 
BY ATHENAGORAS THE ATHENIAN : PHILOSO- 
PHER AND CHRISTIAN. 

To the Emperors Marcus Aurelius Antoninus 
and Lucius Aurelius Commodus, conquerors of 
Armenia and Sarmatia, and more than all philoso- 
phers. 

Chapter 5.' — Poets and philosophers have not 

17 



194 THE APOSTOLIC FATHERS. 

been voted atheists for inquiring concerning God. 
Euripides, speaking of those who, according to 
popular preconception, are ignorantly called gods, 
says doubtingly : 

" If Zeus indeed does reign in heaven above, 
Not ever on one man should ills be sent." 

But speaking of him who is apprehended by the 
understanding according to knowledge, as mind 
has it, he gives his opinion decidedly, thus : 

" Seest thou on high him who, with humid arms, 
Clasps both the boundless ether and the earth ? 
Him reckon Zeus, and him regard as God." 

For as to these (so-called gods) he neither saw any 
real existence, to which a name is usually assigned, 
underlying them (" Zeus," for instance : " who Zeus 
is I know not, but by report "), nor that any names 
were given to realities which actually do exist (for 
of what use are names to those who have no real 
existences underlying them?) But him [he did 
see] by means of his works, considering with an 
eye to things unseen the things which are manifest 
in air, in ether, on earth. Him, therefore, from 
whom proceed all created things, and by whose 
Spirit they are governed, he concluded to be God ; 
and Sophocles agrees with him when he says : 

" There is one God, in truth there is but one, 
Who made the heavens, and the broad earth beneath." 

[Euripides is speaking] of the nature of God, which 
fills his works with beauty, and teaching both where 
God must be, and that he must be One. 

Chapter 6. — Philolaus, too, when he says that 
all things are included in God as in a strong- 
hold, teaches that he is one, and that he is 
superior to matter. Lysis and Opsimus — -the one 
defines God as an ineffable number, the other as 
the excess of the greatest number beyond that 



A THEN A GORA S 195 

which comes nearest to it. So then, since ten is 
the greatest number according to the Pythagoreans, 
being the Tetractys, and containing all the arith- 
metical and harmonic principles, and the nine 
stands next to it, God is a unit — that is, one. For 
the greatest number exceeds the next least by one. 
Then there are Plato and Aristotle- — not that I am 
about to go through all that the philosophers have 
said about God, as if I wished to exhibit a complete 
summary of their opinions ; for I know that, as you 
excel all men in intelligence and in the power of 
your rule, in the same proportion do you surpass 
them all in an accurate acquaintance with all learn- 
ing, cultivating as you do each several branch with 
more success than even those who have devoted 
themselves exclusively to any one. But, inasmuch 
as it is impossible to demonstrate without the cita- 
tions of names that we are not alone in confining 
the notion of God to unity, I have directed my at- 
tention to dogmas. Plato, then, says : " To find 
out the Maker and Father of this universe is diffi- 
cult; and when found it is impossible to declare 
him to all," conceiving of one uncreated and eter- 
nal God. And if he recognizes others as well, such 
as the sun, moon, and stars, yet he recognizes them 
as created : " gods, offspring of gods, of whom I am 
the Maker, and the Father of works which are in- 
dissoluble apart from my will ; but whatever is 
compounded can be dissolved." If, therefore, Plato 
is not an atheist for conceiving of an uncreated 
God, the Framer of the universe, neither are we 
atheists who acknowledge and firmly hold that he 
is God who has framed all things by the Logos, 
and holds them in being by his Spirit. Aristotle, 
again, and his followers, recognizing the existence 
of one whom they regard as a sort of compound 
living being, speak of God as consisting of soul 
and body, thinking his body to be the ethereal 



196 THE APOSTOLIC FATHERS. 

space and the planetary stars and the sphere of the 
fixed stars, moving in circles ; but his soul, the 
reason which presides over the motions of the body, 
itself not subject to motion, but becoming the cause 
of motion to the other. The Stoics also, although 
by the appellations they employ to suit the changes 
of matter, which they say is permeated by the Spirit 
of God, they multiply the Deity in name, yet in 
reality they consider God to be one. For, if God 
is an artistic fire advancing methodically to the 
production of [the several things in] the world, 
embracing in himself all the seminal principles by 
which each thing is produced in accordance with 
fate, and if his Spirit pervades the whole world, 
then God is one according to them, being named 
Zeus in respect of the fervid part of matter, and 
Hera in respect of the air, and called by other 
names in respect of that particular part of matter 
which he pervades. 

Chapter 10. — That we are not atheists, therefore, 
seeing that we acknowledge one God, uncreated, 
eternal, invisible, impassible, incomprehensible, il- 
limitable, who is apprehended by the understand- 
ing only and the reason, who is encompassed by 
light, and beauty, and spirit, and power ineffable, 
by whom the universe has been created through 
his Logos, and set in order, and is kept in being — 
I have sufficiently demonstrated. [I say " his 
Logos"], for we acknowledge also a Son of God. 
Nor let any one think it ridiculous that God should 
have a Son. For we do not think concerning God 
the Father or concerning the Son, with the poets 
who fictitiously represent the gods as no better 
than men. But the Son of God is the Logos of 
the Father, in idea and in energy ; for after the 
pattern of him and by him were all things made, 
the Father and the Son being one. And, the Son 
being in the Father and the Father in the Son, in 



A THEN A GORA S. 197 

oneness and power of spirit, the understanding and 
reason of the Father is the Son of God. But if, in 
your surpassing intelligence, it occurs to you to in- 
quire what is meant by the Son, I will state briefly 
that he is the first product of the Father, not as 
having been brought into existence (for from the 
beginning God, who is the eternal mind, had the 
Logos in himself, being from eternity instinct with 
Logos) ; but in that he came forth to be the idea 
and energizing power of all material things, which 
lay like a nature without attributes, and an inactive 
earth, the grosser particles being mixed up with 
the lighter. The prophetic Spirit also agrees with 
our statements. "The Lord," it says, "made me 
the beginning of his ways to his works." The 
Holy Spirit himself also, which operates in the 
prophets, we assert to be an effluence of God, flow- 
ing from him, and returning back again like a beam 
of the sun. Who, then, would not be astonished to 
hear men who speak of God the Father, and of 
God the Son, and of the Holy Spirit, and who de- 
clare both their power in union and their distinc- 
tion in order, called atheists ? Nor is our teaching 
in what relates to the divine nature confined to 
these points ; but we recognize also a multitude of 
angels and ministers, whom God the Maker and 
Framer of the world distributed and appointed to 
their several posts by his Logos, to occupy them- 
selves about the elements, and the heavens, and 
the world and the things in it, and the goodly or- 
dering of them all. 

Chapter 13. — But, as most of those who charge 
us with atheism, and that because they have not 
even the dreamiest conception of what God is, and 
are doltish and utterly unacquainted with natural 
and divine things, and such as measure piety by 
the rule of sacrifices, charge us with not acknowl- 
edging the same gods as the cities, be pleased to 



198 THE APOSTOLIC FATHERS. 

attend to the following considerations, O Empe- 
rors, on both points. And first, as to our not sacri- 
ficing : The Framer and Father of this universe 
does not need blood, nor the odor of burnt-offer- 
ings, nor the fragrance of flowers and incense, for- 
asmuch as he is himself perfect fragrance, needing 
nothing either within or without ; but the noblest 
sacrifice to him is for us to know who stretched 
out and vaulted the heavens, and fixed the earth in 
its place like a center ; who gathered the water 
into seas, and divided the light from the darkness ; 
who adorned the sky with stars, and made the 
earth to bring forth seed of every kind ; who made 
animals and fashioned man. When, holding God 
to be this Framer of all things, who preserves them 
in being and superintends them all by knowledge 
and administrative skill, we "lift up holy hands" 
to him, what need has he further of a hecatomb ? 

" For they, when mortals have transgressed or failed 
To do aright, by sacrifice and prayer, 
Libations and burnt offerings, may be soothed/' 

And what have I to do with hecatombs, which God 
does not stand in need of? — though indeed it does 
behoove us to offer a bloodless sacrifice and " the 
service of our reason." 

Chapter 16. — Beautiful without doubt is the 
world, excelling as well in its magnitude as in the 
arrangement of its parts, both those in the oblique 
circle and those about the north, and also in its 
spherical form. Yet it is not this, but its Artificer, 
that we must worship. For when any of your sub- 
jects come to you, they do not neglect to pay their 
homage to you, their rulers and lords, from whom 
they will obtain whatever they need, and address 
themselves to the magnificence of your palace ; 
but if they chance to come upon the royal residence, 
they bestow a passing glance of admiration on its 



A THEN A GORA S. 199 

beautiful structure : but it is to you yourselves that 
they show honor, as being "all in all." You sov- 
ereigns, indeed, adorn your palaces for yourselves ; 
but the world was not created because God needed 
it ; for God is himself everything to himself — light 
unapproachable, a perfect world, spirit, power, rea- 
son. If, therefore, the world is an instrument in 
tune, and moving in well-measured time, I adore 
the Being who gave its harmony, and strikes its 
notes, and sings the accordant strain, and not the 
instrument; for at the musical contests the adjudi- 
cators do not pass by the lute-players and crown 
the lutes. Whether then, as Plato says, the world 
be a product of divine art, I admire its beauty and 
adore the Artificer; or whether it be his essence 
and body, as the Peripatetics affirm, we do not 
neglect to adore God, who is the cause of the mo- 
tion of the body, and descend " to the beggarly and 
weak elements," adoring in the impassible air (as 
they term it) passible matter ; or, if any one appre- 
hends the several parts of the world to be powers 
of God, we do not approach and do homage to the 
powers, but their Maker and Lord. I do not ask 
of matter what it has not to give, nor, passing God 
by, do I pay homage to the elements which can do 
nothing more than what they were bidden ; for, al- 
though they are beautiful to look upon, by reason 
of the art of their Framer, yet they still have the 
nature of matter. And to this view Plato also 
bears testimony ; " for," says he, " that which is 
called heaven and earth has received many bless- 
ings from the Father, but yet partakes of body ; 
hence it can not possibly be free from change." 
If, therefore, while I admire the heavens and the 
elements in respect of their art, I do not worship 
them as gods, knowing that the law of dissolution 
is upon them, how can I call those objects gods of 
whom I know the makers to be men ? 



200 THE APOSTOLIC FATHERS. 

Chapter 25. — These angels, then, who have fallen 
from heaven, and haunt the air and the earth, and 
are no longer able to rise to heavenly things, and 
the souls of the giants, which are the demons who 
wander about the world, perform actions, the de- 
mons such as resemble the natures they have re- 
ceived, the angels such as accord with the appetites 
they have indulged. But the prince of matter, as 
may be seen merely from what transpires, exercises 
a control and management contrary to the good 
that is in God : 

" Ofttimes this anxious thought has crossed my mind, 
Whether 'tis chance or deity that rules 
The small affairs of men, and, spite of hope 
As well as justice, drives to exile some 
Stripped of all means of life, while others still 
Continue to enjoy prosperity." 

Prosperity and adversity, contrary to hope and 
justice, made it impossible for Euripides to say to 
whom belongs the administration of earthly affairs, 
which is of such a kind that one might say of it : 

" How then, while seeing these things, can we say 
There is a race of gods, or yield to laws ? " 

The same thing led Aristotle to say that the things 
below the heavens are not under the care of Provi- 
dence, although the eternal providence of God con- 
cerns itself equally with us below — 

" The earth, let willingness move her or not, 
Must herbs produce, and thus sustain my flocks " — 

and addresses itself to the deserving individually, 
according to truth and not according to opinion ; 
and all other things, according to the general con- 
stitution of nature, are provided for by the law of 
reason. But because the demoniac movements 
and operations proceeding from the adverse spirit 
produce these disorderly sallies, and moreover 



A THEN A GORA 5. 201 

move men, some in one way and some in another, 
as individuals and as nations, separately and in 
common, in accordance with the tendency of mat- 
ter on the one hand, and of the affinity for divine 
things on the other, from within and from without, 
some who are of no mean reputation have therefore 
thought that this universe is constituted without 
any definite order, and is driven hither and thither 
by an irrational chance ; not understanding that 
of those things which belong to the constitution of 
the whole world, there is nothing out of order or 
neglected, but that each one of them has been pro- 
duced by reason, and that therefore they do not 
transgress the order prescribed to them ; and that 
man himself, too, so far as he that made him is 
concerned, is well ordered, both by his original na- 
ture, which has one common character for all, and 
by the constitution of his body, which does not 
transgress the law imposed upon it, and by the 
termination of his life, which remains equal and 
common to all alike ; but that, according to the 
character peculiar to himself and the operation of 
the ruling prince and of the demons his followers, 
he is impelled and moved in this direction or in 
that, notwithstanding that all possess in common 
the same original constitution of mind. 



THE TREATISE OF ATHENAGORAS ON THE RESUR- 
RECTION OF THE DEAD. 

Closing Argument. 

Each of those things which are constituted by 
nature, and of those which are made by art, must 
have an end peculiar to itself, as indeed is taught 
us by the common sense of all men, and testified 
by the things that pass before our eyes. For do 



202 THE APOSTOLIC FATHERS. 

we not see that husbandmen have one end, and 
physicians another, and again the things which 
spring out of the earth another, and the animals 
nourished upon it, and produced according to a 
certain natural series, another ? If this is evident, 
and natural and artificial powers, and the actions 
arising from these, must by all means be accompa- 
nied by an end in accordance with nature, it is ab- 
solutely necessary that the end of men, since it is 
that of a peculiar nature, should be separated from 
community with the rest ; for it is not lawful to 
suppose the same end for beings destitute of ra- 
tional judgment, and of those whose actions are 
regulated by the innate law and reason, and who 
live an intelligent life and observe justice. Free- 
dom from pain, therefore, can not be the proper 
end for the latter, for this they would have in com- 
mon with beings utterly devoid of sensibility : nor 
can it consist in the enjoyment of things which 
nourish or delight the body, or in an abundance 
of pleasures ; else a life like that of the brutes must 
hold the first place, while that regulated by virtue 
is without a final cause. For such an end as this, 
I suppose, belongs to beasts and cattle, not to men 
possessed of an immortal soul and rational judg- 
ment. 

Nor again is it the happiness of soul separated 
from body : for we are not inquiring about the life 
or final cause of either of the parts of which man 
consists, but of the being who is composed of both ; 
for such is every man who has a share in this pres- 
ent existence, and there must be some appropriate 
end proposed for this life. But if it is the end of 
both parts together, and this can be discovered 
neither while they are living in the present state of 
existence through the numerous causes already 
mentioned, nor yet when the soul is in a state of 
separation, because the man can not be said to 



A THEN A GORA S. 203 

exist when the body is dissolved, and indeed en- 
tirely scattered abroad, even though the soul con- 
tinue by itself, it is absolutely necessary that the 
ejid of man's being should appear in some recon- 
stitution of the two together, and of the same living 
being. And as this follows of necessity, there 
must by all means be a resurrection of the bodies 
which are dead, or even entirely dissolved, and the 
same men must be formed anew ; since the law of 
nature ordains the end not absolutely, nor as the 
end of any men whatsoever, but of the same men 
who passed through the previous life ; but it is im- 
possible for the same men to be reconstituted un- 
less the same bodies are restored to the same souls. 
But that the same soul should obtain the same 
body is impossible in any other way, and possible 
only by the resurrection ; for if this takes place, an 
end befitting the nature of men follows also. And 
we shall make no mistake in saying, that the final 
cause of an intelligent life and rational judgment 
is, to be occupied uninterruptedly with those ob- 
jects to which the natural • reason is chiefly and 
primarily adapted, and to delight unceasingly in 
the contemplation of Him who is, and of his de- 
crees ; notwithstanding that the majority of men, 
because they are affected too passionately and too 
violently by things below, pass through life without 
attaining this object. For the large number of 
those who fail of the end that belongs to them does 
not make void the common lot, since the examina- 
tion relates to individuals, and the reward or pun- 
ishment of lives ill or well spent is proportioned 
to the merit of each. 



THE END. 



EARLY CHRISTIAN 

LITERATURE PRIMERS. 

EDITED BY 

Professor GEORGE PARK FISHER, D. D. 



The "Early Christian Literature Primers " will embody, in a few 
small and inexpensive volumes, the substance of the characteristic 
works of the great Fathers of the Church. The plan recognizes four 
groups of works : 

1. The Apostolic Fathers, and the Apologists, a. d. 95-180. 

2. The Fathers of the Third Century, a. d. 180-325. 

3. The Post-Nicene Greek Fathers, a. d. 325-750. 

4. T7ie Post-Nicene Latin Fathers, a. d. 325-590. 

These groups are to be embraced in four books. In the first book 
are given exact translations of the principal works of the Apostolic 
Fathers and the Apologists, preceded by introductions upon the writ- 
ings of the period, and by sketches of the several authors. Nearly every 
known author of the period is mentioned, and his place pointed out. 
Only genuine works, as translated from the latest critical texts, have 
been admitted, and of these a very large part have been brought in. 



By Rev. GEORGE A. JACKSON. 

THE APOSTOLIC FATHERS, and the APOLOGISTS. 

A. D. 95-180. 

Contents: Introduction — The Earlier Patristic Writings — The 
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and Clementine Literature ; Ignatius— Sketch, and Epistle to Romans, 
Ephesians, and Polycarp ; Polycarp— Sketch, and Epistle to Philip- 
pians ; Barnabas— Sketch, and Epistle. Associated Authors. Hermas 
—Sketch, and the Shepherd ; Papias— Sketch, and Fragments. 

The Apologists.— Introductory Sketch— Notice, and Epistle to 
Diognetus ; Justin— Sketch, First Apology, and Synopsis of Dialogue 
with Trypho ; Author of Muratorian Fragment, and the Fragment ; 
Melito— Sketch, and Fragment; Athenagoras— Sketch, Chapters from 
Mission about Christians, and Final Argument on the Resurrection. 

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of Nyssa— Gregory Nazianzen— Epiphanius— John Chrysostom— Theo- 
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of the Fifth and Sixth Centuries. 



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THE BOOK OF JOB: 

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^PV. 



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